LIBRARY OF CONGRESS, 

Shelf 



UNITED STATES OF AMERICA. 



"Religion, my honored friend, is surely a simple 
business, as it equally concerns the ignorant and the 
learned, the poor and the rich." — Burns. 



THE 



GOSPEL. 

AN 

Exposition of its First Principles, 

BY 

ELDER B. H. ROBERTS. 




PUBLISHED BY 
THE CONTRIBUTOR COMPANY- 
SALT LAKE CITY, UTAH. 
1888. 



Copyright 1888:— by B. H. Roberts. 



FROM THE PRESS OF 

THE DESERET NEWS COMPANY. 



PREFACE. 



HIS work has been written for the purpose of" 
instructing the youth of Zion in the first 
principles of the Gospel. 
For the most part our parents have been converted 
to the Gospel while living in the various states of 
this country, or in foreign lands, by the preaching of 
the servants of God sent forth of Him to proclaim 
the ushering in of the Dispensation of the Fulness of 
Times, and to call mankind to repentance. They 
carefully and thoroughly examined every principle 
advanced by them: for notwithstanding the doctrines 
taught by the Elders were older than the earth, and 
in various dispensations have been expounded by 
prophets and apostles whose testimony is recorded in 
the Bible, yet something in the spirit by which they 
were proclaimed, and the manner in which they were 
combined, made them a new Gospel — a new religion. 

Not only did our parents hear the public discourses 
of the servants of God, but in the home circle — to 
which they invited the teachers of the seemingly New 
Faith — the Gospel, the harmony and beauty of its 




iv 



PREFACE. 



principles, the consistent blending in it of justice 
and mercy, its sanctifying influence upon the human 
character, its spirit and powers, were all common 
topics of their conversation; until they not only 
intellectually assented to it as a grand system of 
truth,but also became imbued with its spirit, and 
felt and enjoyed its powers. 

With the youth of Zion it has been different. 
Being removed from the errors of the sectarian world, 
it has been thought they would accept the Gospel as 
a matter of course. It may be stated as a general 
truth, that too much in this respect has been taken 
for granted; and in too many instances our youth 
have not been instructed so thoroughly in the things 
of God as they ought to have been. Many have 
grown up in lamentable ignorance of even the First 
Principles of the Gospel — which ignorance is often 
confounded with unbelief, or mistaken for infidelity. 

To such the Gospel has only to be presented 
intelligently, and in its native simplicity, to be 
accepted. "Whoever examined our religion," said 
one of the Fathers of the early Christian Church, 
"but what he accepted it?" So now: the Gospel has 
only to be understood to be admired and believed. 

It is to place within their reach a thorough 
exposition of the First Principles of the Gospel that 



PREFACE. 



V 



this work has been prepared, and is now presented 
to the youth of Zion: and it is the earnest hope of 
the author that by a patient perusal of these pages 
those who now believe the Gospel will find their faith 
strengthened and confirmed; and those who do not 
believe it, be convinced of its truth. 

It is but fair to the writer to say that the work 
has been written amid the busy scenes of missionary 
life in a foreign land. Its preparation has been 
frequently interrupted by travel, and the performance 
of many other duties requiring the writer's attention. 
If this work, therefore, in point of excellence shall 
fall below what was desired by the General Super- 
intendency of the Mutual Improvement Associations, 
at whose instigation it was written, it is hoped these 
circumstances will in some degree excuse it. 



THE AUTHOR. 



CONTENTS. 



Page. 



Chapter I.— Introductory - - 1 

Chapter II.— General Salvation - - 3 

Chapter III.— General Salvation - 9 

Chapter IV.— General Salvation - - 14 

Chapter V. — Individual Salvation - - 21 

Chapter VI.— Principles and Ordinances ■ 32 

Chapter VII.— Faith - - - - 38 

Chapter VIII.— Faith.— The Bible - - 44 

Chapter IX.— Faith.— The Old Testament - 55 

Chapter X.— Faith.— The New Testament - 62 

Chapter|XL— Faith.— The New Testament - 67 

Chapter XII.— Faith.— The New Testament - 78 

Chapter XIII.— Faith.— Tradition - - 83 

Chapter XIV.— Faith.— Revelation - - 94 

Chapter XV.— Faith.— The Character of God - 107 

Chapter XVI.— Faith.— Course of Life - ^~~116 

Chapter XVII.— Repentance - - « 125 

Chapter XVIII.— Repentance - 130 

Chapter XIX. — Repentance. — Historical Illustration 137 

Chapter XX.— Repentance.— Historical Illustration ~142 

Chapter XXI.— Baptism - - - 152 

Chapter XXII.— Object of Baptism - - 163 

Chapter XXIII.— The Subjects for Baptism - 174 

Chapter XXIV.— The Mode of Baptism - 181 

Chapter XXV.— The Holy Ghost - - 188 



Vlll CONTENTS. 

Pag-. 



Chapter XXVI.— The Holy Ghost.— Who May Re- 
ceive It - - - - 193 
Chapter XXVII.— The Holy Ghost.— How Imparted 199 
Chapter XXVIII.— The Holy Ghost.— Character and 

Source - - - 208 

Chapter XXIX.— The Holy Ghost,— Its Powers 215 
Chapter XXX.— Authority 222 
Chapter XXXI. — Laws of Spiritual Development 229 
Chapter XXXII.— History of the Gospel - 233 

Chapter XXXIII.— Salvation for the Dead - 246 
Conclusion - - - 258 



The Gospel. 



CHAPTER I. 

INTRODUCTORY. 

^ N the investigation of any subject, it is of first im- 
($) portance that the terms employed be thoroughly 
understood; hence, I commence the subject in 
hand by asking and answering the question, What is 
the Gospel? The definition to the term I shall derive 
from the scriptures; not from one passage alone, but 
from the consideration of a number of passages. 

The Apostle Paul, in defining the Gospel, calls it: 
"The power of God unto salvation to every one that 
believeth." (Rom. i, 16.) 

From other scriptures to be considered presently, 
we shall see that Paul could not have meant a mere 
intellectual assent to the truth of the several princi- 
ples composing the Gospel, but an active, living faith 
in them — a belief which accepts them, not in theory 
only, but in practice also— a belief which leads up to 

2 



2 



THE GOSPEL. 



an implicit obedience to the ordinances and precepts 
of the Gospel. It is only such a belief that can make 
the Gospel the power of God unto salvation. 

In proof of this I call attention to the following 
scriptures : 

"Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven; but he that 
doeth the will of my father which is in heaven. 

''Therefore whosoever heareth these sayings of 
mine, and doeth them, I will liken him unto a wise 
man which built his house upon a rock: And the 
rain descended, and the floods came, and the winds 
blew, and beat upon that house; and it fell not : for it 
was founded upon a rock. And every one that hear- 
eth these sayings of mine, and doeth them not, shall 
be likened unto a foolish man, which built his house 
upon the sand: And the rain descended, and the 
floods came, and the winds blew, and beat upon that 
house; and it fell: and great was the fall of it." 
(Matt, vii, 21, 24—27.) 

"Wherefore lay apart all filthiness and superfluity 
of naughtiness, and receive with meekness the en- 
grafted word, which is able to save your souls. But 
be ye doers of the word and not hearers only, de- 
ceiving your own selves." (James i, 21, 22.) 

And now to come to a passage which must set at 
rest forever all controversy on the question. In 
speaking of Jesus, the writer of the book of Hebrews 
says: ' 'Though he were a son, yet learned he obedi- 
ence through the things which he suffered, and being 
made perfect, he became the author of eternal salva- 



GENERAL SALVATION. 



3 



tion unto all them that obey him." (Heb. v, 8, 9. A 
Not to those who do not obey him. 

From these scriptures we deduce the following 
definition: The Gospel is the power of God unto 
salvation unto every one who believes and obeys it. 



CHAPTER II. 

GENERAL SALVATION. 




AVING defined what the Gospel is, it is my 
purpose now, for convenience, to separate 
the subject into two grand divisions. These 



I shall call respectively: General Salvation, and Indi- 
vidual Salvation. 

By General Salvation, I mean a salvation that is 
as universal as the race of man; that will extend 
to the sinner as well as to the saint; to the unbe- 
liever, as well as to him who believes; to the impeni- 
tent, as well as to the penitent; in short, a salvation 
that is secured to every son and daughter of Adam, 
irrespective of his or her belief or unbelief, obedience 
or disobedience. 

By Individual Salvation, I mean a salvation from 
certain consequences that result from transgressing 
one or more of God's holy laws; a salvation secured 
by complying with certain conditions specified in the 
Gospel of Jesus Christ, and which can only be secured 
to those who fulfil said conditions. 

First, then, as to General Salvation: Whatever 



4 



THE GOSPEL. 



mystery may hang over man's existence, he is con- 
scious of these two facts: first, that he does exist; 
and second, judging from all human experience, as 
well as by the decrees of God, the time will come 
when he will die. No matter how strong the body, 
how perfect the health, or how buoyant the spirit, 
man knows that sooner or later time will sap the 
vital forces, unbend the body's strength, and in a 
few years the all-beholding Sun shall see him no 
more in all his course. 

The experience of the race proves that man is dust, 
and to dust he must return. It is true that a few, 
for the time being, have escaped this fate, through 
being translated by the special providence of God;* 
as in the case of Enoch and many of his people; the 
prophet Elijah; the three Nephite apostles, and also 
John, the apostle. But even those who have attained 
this peculiar privilege, will doubtless yet have to 
pass through the mysterious change we call death, in 
order that the decrees of God may be fulfilled. This 
calamity of death, then, falls upon all mankind; and 
it was brought into the world through no act of 
theirs. 

Adam transgressed the commandments given to 
him by his God; and through that act, sowed the 
seeds of death, and became mortal, and his progeny 
inherited, as a legacy, that mortality, and so death 
passed upon all mankind. And since death was 
brought upon mankind through no act or fault of 
theirs, justice demands that they should receive full 
and complete redemption from that evil which falls 



GENERAL SALVATION. 



5 



upon them through the acts of another, and over 
which they had no control. 

Such redemption has been wrought out through 
the Atonement of Jesus Christ; and, in proof that 
that redemption from the consequences of Adam's 
transgression is universal, extending alike to the 
righteous and unrighteous, I cite the following scrip- 
ture: "And many of them that sleep in the dust of 
the earth, shall awake, some to everlasting life, and 
some to shame and everlasting contempt." (Dan. xi,2.) 

From this it appears that not only the righteous, 
those who are worthy of everlasting life, are to come 
forth from their graves, but also those worthy only 
of shame and everlasting contempt. To this agrees 
the testimony of Jesus: "For as the Father hath 
life in himself; so hath he given to the Son, life in 
himself. * * * Marvel not at this; for 
the hour is coming, in the which all that are in their 
graves shall hear his voice, and shall come forth; they 
that have done good unto the resurrection of life, 
and they that have done evil unto the resurrection 
of damnation." (John v, 26, 28, 29.) Or, as the 
last two clauses were given to the Prophet Joseph 
Smith, by inspiration: "They who have done good 
in the resurrection of the just, and they who have 
done evil in the resurrection of the unjust/' (Doc. 
and Cov., lxxvi, 16, 17.) 

This, too, is in harmony with Paul's teaching, pro- 
nounced on the occasion of his defense before Felix: 
"After the way which they call heresy, so worship I 
the God of my fathers, believing all things which are 



6 



THE GOSPEL. 



written in the law and in the prophets; and have 
hope towards God, which they themselves also allow, 
that there shall he a resurrection of the dead, both 
of the just and the unjust." (Acts xxiv, 14, 15.) 

If it were necessary to add anything more to this 
array of testimony, it would be found in the words 
of John the Revelator. In the twentieth chapter of 
Revelations is given an account, first, of the resur- 
rection of the just, and their reign of peace upon 
the earth for a thousand years; and then follows a 
description of the general resurrection, in which the 
writer says: "And I saw the dead, small and great, 
stand before God. * * * And the sea 
gave up the dead which were in it; and death and 
hell delivered up the dead which were in them, and 
they were judged every man according to his works." 
(Rev. xx, 12, 13.) 

It is certain, then, that the resurrection of the 
dead is universal, extending alike to all classes and 
races of men. And thus there is a general salvation 
from the consequences of Adam's fall. "For as by the 
offence of one (Adam) judgment came upon all men 
to condemnation; even so by the righteousness of one 
(Christ) the free gift came upon all men to the justi- 
fication of life." (Rom. v, 18.) And again, "Since by 
man came death, by man came also the resurrection 
of the dead. For as in Adam all die, even so in 
Christ shall all be made alive," (I Cor., xv, 21, 22.) 

The reader will observe that the redemption is as 
universal as the fall. If it were possible, still more 
explicit is the testimony of the Book of Mormon on 



GENERAL SALVATION. 



7 



this subject of man's redemption, as will be seen 
from the following passages: "And he (Christ) shall 
come into the world to redeem his people; and he 
shall take upon him the transgressions of those who 
believe on his name; and these are they that shall 
have eternal life, and salvation cometh to none else; 
therefore the wicked remain as though there had 
been no redemption made, except it be the loosing of 
the bands of death; for behold, the day cometh that 
all shall rise from the dead and stand before God, 
and be judged according to their works." 

"Now there is a death which is called a temporal 
death; and the death of Christ shall loose the bands 
of this temporal death, that all shall be raised from 
this temporal death: The spirit and the body shall 
be re-united again in its perfect form; both limb and 
joint shall be restored to its proper frame, even as we 
now are at this time; and we shall be brought to 
stand before God, knowing even as we know now, 
and have a bright recollection of all our guilt. Now, 
this restoration, shall come to all, both old and 
young, both bond and free, both male and female, 
both the wicked and the righteous; and even there 
shall not so much as a hair of their heads be lost; 
but all things shall be restored to its perfect frame, 
as it is now, or in the body, and shall be brought and 
be arraigned before the bar of Christ the Son, and 
God the Father, and the Holy Spirit, which is one 
eternal God, to be judged according to their works, 
whether they be good or whether they be evil." 
(Alma xi, 40, 41, 42, 43, 44.) 



THE GOSPEL. 



"Behold I have given unto you my gospel, and 
this is the gospel which I have given unto you, that 
I came into the world to do the will of my Father, 
because my Father sent me; and my Father sent 
me that I might be lifted up upon the cross; and 
after that I had been lifted up upon the cross, that I 
might draw all men unto me; that as I have been 
lifted up by men, even so should men be lifted up by 
the Father, to stand before me, to be judged of their 
works, whether they be good or whether they be 
evil. And for this cause have I been lifted up; 
therefore, according to the power of the Father, I 
will draw all men unto me, that they may be judged 
according to their works." (Ill Nephi, xxvii, 13-15.) 

"Behold, he (Christ) created Adam, and by Adam 
came the fall of man. And because of the fall of 
man, came Jesus Christ even the Father and the Son; 
and because of Jesus Christ, came the redemption of 
man. And because of the redemption of man, which 
came by Jesus Christ, they are brought back into the 
presence of the Lord; yea, this is wherein all men 
are redeemed, because the death of Christ bringeth 
to pass the resurrection, which bringeth to pass a 
redemption from an endless sleep, from which sleep 
all men shall be awoke by the power of God, when 
the trump shall sound; and they shall come forth, 
both small and great, and all shall stand before his 
bar, being redeemed and loosed from this eternal 
band of death, which death is a temporal death." 
(Book of Mormon, ix, 12, 13.) 

Still, some of skeptical inclination, will refuse to 



GENERAL SALVATION. 



9 



admit that justice has its perfect development in 
this scheme of redemption through Christ's Atone- 
ment. They insist that the sin of Adam should 
not be visited upon his posterity even for a moment. 
Why should man die? How is it that through the 
sacrifice of one who is innocent, salvation may be 
purchased for those under the dominion of death? 



CHAPTER III. 

GENERAL SALVATION. 

<TN answer to the questions with which the last 
chapter closed, I may say that however difficult 
it may be to comprehend fully all things con- 
nected with man's fall, and God's plan for his 
redemption, we may be assured that the fall was not 
a blunder, nor was it an accident. The prophet 
Lehi, bowed down under the weight of years, when 
giving his last testimony and instructions to his son 
Jacob, said: "Behold, all things have been done in 
the wisdom of him who knoweth all things. Adam 
fell that men might be; and men are, that they might 
have joy." (II Nephi, ii, 24, 25.) 

All that has befallen man, we may rest assured, 
was essential to his eternal and perfect happiness. 
From our limited experience, we know that men 
learn to appreciate the joys of prosperity, by drink- 
ing deeply from the cup of adversity; they learn to 
prize the boon of health, by languishing upon the bed 



10 



THE GOSPEL. 



of affliction; they learn the value of wealth, by 
experiencing want and poverty; the sweets of life are 
rendered still more sweet, by the draughts of bitter- 
ness we are compelled to drink; and the ever inter- 
mittent gleams of sunshine are made more bright, by 
the renewing storms that darken the sky; and thus — 

" Tis sorrow builds the shining ladder up, 
Whose golden rounds are our calamities." 

As it is with these things I have mentioned, so it 

is in respect to the greatest blessing that Deity can 

bestow upon man — the gift of eternal life. How 

great that gift, it is difficult for us to understand. It 

is not to live merely threescore years, nor a thousand 

years, nor ten thousand years, but eternally, and 

while 

"The stars shall fade away, the sun himself 
Grow dim with age, and nature sink in years; 
But man shall flourish in immortal 3-0 uth, 
L'nhurt amid the war of elements, 
The wreck of matter and the crush of worlds." — 

And in order that his children might know how to 
prize the greatest of all his gifts, Deity has ordained 
that they should pass through the dark valley of 
death; and in the meantime, by passing through this 
probation we call life, they might have the oppor- 
tunity of demonstrating before the heavens their in- 
tegrity to principles of righteousness and truth; and 
by coming in contact with evil, they might for ever 
prize that which is pure and good; that to man, vice 
might for ever be hideous, and virtue lovely — 
and thus the eternal happiness of man be made 
secure. Thus that which at times we may consider 



GENERAL SALVATION. 



11 



our greatest calamity, will turn out to be our greatest 
good. 

As to the second question — How is it that through 
the sacrifice of one who is innocent salvation may be 
purchased for those under the dominion of death? — 
I will observe, in passing, that what should most con- 
cern us is, not so much how it is that such is the case; 
but is it a fact. Is it true that God has established 
such a scheme of redemption, is what should concern 
us most. 

To that question the blood sprinkled upon a thous- 
and Jewish altars, and the smoke that darkened the 
heavens for ages from burnt offerings, answers yes. 
For those sacrifices, and that sprinkled blood were 
but typical of the great sacrifice to be made by the 
Messiah. 

Even the mythology of heathen nations retains the 
idea of an atonement that either has been, or is to 
be made for mankind. Fantastic, distorted, confused, 
buried under the rubbish of savage superstition it 
may be, but it nevertheless exists. So easily traced, 
so distinct is this feature of heathen mythology, that 
some writers have endeavored to prove that the gos- 
pel plan of redemption was derived from heathen 
mythology. Whereas the fact is that the Gospel was 
understood and extensively preached in the earliest 
ages;* men retained in their tradition a knowledge 



* See Pearl of Great Price, Writing? of Moses, pp. 12 to 
31. Gal. iii, 8. Heb. iv, 2, in connection with latter part 
of chap. iii. I Cor. x, 1 — 4. Mediation and Atonement by 
the late Prest. John Taylor. — Appendix. 



12 



THE GOSPEL. 



of those principles, or parts of them, and however 
much they may have been distorted, traces of them 
may still be found in nearly all the mythologies of 
the world. 

The prophets of the Jewish scriptures answer the 
foregoing question in the affirmative. The writers of 
the new Testament make Christ's Atonement the 
principal theme of their discourses and epistles. The 
Book of Mormon, speaking as the voice of an entire 
continent of people, whose prophets and righteous 
men sought and found God, testifies to the same 
great fact. The revelations of God as given through 
the Prophet Joseph Smith are replete with passages 
confirming this doctrine, and lastly, the Saints who 
have received this doctrine and walked in obedience 
to the laws of heaven, bear testimony that the spirit 
of God has born record to their spirits that the 
Atonement of Christ is a grand reality. 

This evidence is more than sufficient, it seems to 
me, to establish the fact of the atonement beyond the 
possibility of a doubt; and if there are some things 
in it not within the scope of our comprehension, still 
there is sufficient foundation for our glorious hope of 
eternal life through its power; for the evidence prov- 
ing the fact of that Atonement, is sufficient, wanting 
nothing, either in quality or quantity. 

Nor is this fact of the Atonement the only one 
which man accepts without being able to compre- 
hend. Such facts exist all about us. For example, 
here stands a row of trees; here is the plum tree, the 
peach, pear, apple, cherry and the apricot. They 



GENERAL SALVATION. 



13 



send their roots down into the same soil; their fibres 
become interlaced in it; and yet each tree has the 
mysterious power to draw from the same soil the 
substances which produce its own peculiar fruit. So 
it is throughout the vegetable kingdom. But how 
it is that the peach tree produces -the peach, while 
the plum tree, from the same soil, produces the plum; 
or how one plant produces wheat, while another at 
its side produces barley, we cannot tell. But there 
is the fact; and how stupid would he be considered 
who rejected the fact, because, forsooth, he cannot 
understand the mysterious powers or forces which 
produce it! 

As Bishop Watson remarks to Sir Edward Gibbon, 
in the letters which comprise his Apology for Chris- 
tianity: — "In physics you cannot comprehend the 
primary cause of anything: not of the light by 
which you see; nor of the elasticity of the air by 
which you hear; nor of the fire by which you are 
warmed. In physiology you cannot tell what first 
gave motion to the heart, nor what continues it, nor 
why its motion is less voluntary than the lungs; nor 
why you are able to move your arms to the right or 
left by a simple volition; * * * nor compre- 
hend the principle by which your body was at first 
formed, nor by which it is sustained, nor by which 
it will be reduced to earth." The list might be in- 
definitely extended, for the facts in nature which are 
incomprehensible are more numerous than those of 
revelation. And yet those who insist that all the 
facts connected with revelation should be of such a 



14 



THE GOSPEL. 



character that they are perfectly comprehended, 
refuse not to accept the facts in nature because they 
are incomprehensible. Why cannot they treat with 
equal fairness the facts of revelation, and leave it to 
time and further revelation to make that clear which 
is now obscure? 



CHAPTER IV. 

GENERAL SALVATION. 

NBELIEVERS delight to represent God, the 
great Law Giver, as unspeakably cruel in 
demanding such an Atonement as Christ 
made for the salvation of the children of men. 

But let it be borne in mind that He who made the 
Atonement did so voluntarily. Testifying to His 
disciples respecting the matter He says: "Therefore 
doth my Father love me, because 1 lay down my life 
that I may take it up again. No man taketh it from 
me, but I lay it down of myself. I have power to lay 
it down, and I have power to take it again. This 
commandment have I received of my Father." (John 
x, 17, 18.) 

When His enemies gathered about Him, — a former 
friend betraying Him with a kiss, — and Peter pre- 
pared to defend Him with the sword, He eluded him 
for his rashness commanding him to put up his sword, 
and added: "Thinkest thou that 1 cannot now pray 
to my Father, and he shall presently give me more 
than twelve legions of angels? But how then shall 




GENERAL SALVATION. 



15 



the scriptures be fulfilled, that thus it must be?" 
(Matt, xxvi, 53, 54.) 

Thus down to the very last moment, it appears 
that Jesus could have been delivered from the sacri- 
fice had he so willed it. But the principle which was 
the guiding-star of His life — "Father, not my will, 
but thy will be done" — influenced Him in this in- 
stance, and He drank of the cup given Him of His 
Father, and wrung out the dregs in agony; but He 
did it voluntarily, and that, too, out of His great 
love for mankind. 

Among men we sometimes see this willingness to 
suffer for others. Men there are who would lay down 
their lives for their friends. In the times when im- 
prisonment for debt w r as customary in England, we 
often meet instances w r here out of pure love and 
kindness towards his fellows, a man under no obliga- 
tion whatever to do so, has paid the debts of the 
unfortunate, satisfied the demands of the law, and 
set the captive free. It is related of Lord Byron 
that when he was a lad attending school, a com- 
panion of his fell under the displeasure of a cruel, 
over-bearing bully, who unmercifully beat him. 
Byron happened to be present, but knowing the use- 
lessness of undertaking a fight with the bully, he 
stepped up to him and asked him how much longer 
he intended to beat his friend. ' 'What's that to 
you?" gruffly demanded the bully. "Because," re- 
plied young Byron, the tears standing in his eyes, "I 
will take the rest of the beating, if you will let him 
go. 



16 



THE GOSPEL. 



That partakes to some extent, at least enough so 
for illustration, of the spirit by which the Son of 
God was actuated when he offered himself a ransom 
for mankind, to redeem them from the power and 
dominion of death, from which they were powerless 
to free themselves. 

There was something more, however, in the suffer- 
ing of the Messiah than merely the ordinary pangs 
and terrors of personal death. As stated by the late 
President John Taylor, "The suffering of the Son of 
God was not simply the suffering of personal death; 
for in assuming the position that he did in making 
an atonement for the sins of the world, he bore the 
weight, the responsibilities and the burden of the sins 
of all men, which, to us, is incomprehensible. As 
stated, 'The Lord your Redeemer suffered death in 
the flesh; wherefore he suffereth the pains of all 
men.' And Isaiah says: 'Surely he hath borne our 
griefs and carried our sorrows;' also, 'The Lord hath 
laid on him the iniquity of us all;' and again, 'he 
hath poured out his soul unto death, and he was 
numbered with the transgressors, and he bear the 
sins of many;' or, as it is written in the second book 
of Nephi, 'For behold, he suffereth the pains of all 
men; yea, the pains of every living creature, both 
men, women and children, who belong to the family 
of Adam;' whilst in Mosiah it is declared, 'he shall 
suffer temptations and pains of body, hunger, thirst 
and fatigue, even more than man can suffer, except 
it be unto death; for behold, blood cometh from every 
pore so great shall be his anguish for the wickedness 



GENERAL SALVATION. 



17 



and abominations of his people'." (Mediation and 
Atonement, ch. xxi.) 

By this Atonement of Messiah's there is especially 
one fact thrown oat into bold relief, that is, the great 
love of God and Christ for mankind. When you 
come to think of the unspeakable agony, of the 
anguish of heart, of the pains that racked the body 
and distressed the mind of the Savior at the time of 
his betrayal, and during his trial and crucifixion, 
you may begin to see how great the love of the 
Father for mankind must be, when he would consent 
for his only begotten Son to pass through this 
great humiliation and affliction, in order to redeem 
mankind from the bonds of death. On such con- 
templation increased emphasis will be given to the 
passage — "In this was manifested the love of God 
towards us, because that God sent his only begot- 
ten Son into the world that we might live through 
him." (1 John iv, 9.) And also to this — "For God 
so loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not 
perish, but have everlasting life. For God sent not 
his Son into the world to condemn the world, but 
that the world through him might be saved." (John 
iii, 16, 17.) 

Then what shall we say for the greatness of the 
love of the Son of God, who of his own free will 
volunteered to take upon himself the task of man's 
redemption ! Not only of redeeming him from death, 
but from the consequences of all sins, that is, on 
certain conditions, as we «hall see further on! 

3 



18 



THE GOSPEL. 



I have often thought that the love of a son for his 
mother must ever be made stronger, and become 
more sanctified, through bringing to mind the suffer- 
ings which brought her to the very gates of death, to 
give him life; her subsequent devotion, anxiety, toil 
and watchfulness in the years of his childhood and 
youth, making her a being "enskyed and sainted," to 
him. So it is with Christ. The recollection of the 
love He bears for us as manifested in the sufferings 
He endured in our stead, for upon Him was laid the 
iniquity of us all, and by His stripes are we to be 
healed — the recollection, I say, of His excruciating 
agony in Gethsemane, where He sweat great drops 
of blood, in the council chamber of the Jews, in the 
streets of Jerusalem at the hands of the rabble, and 
finally upon Calvary, in order to satisfy the inex- 
orable claims of justice, must seal and make perfect 
the bond of love which connects us with Him; and 
bears witness to the world how great, how infinite is 
the love of Christ for us, how great the price paid 
for our ransom. Well may the Apostle say — 
"Ye are not your own, for ye are bought with a 
price." 

In the Atonement made for man, there is a nice 
balancing of the relative claims of Justice and Mercy. 
The law given to man being transgressed, Justice 
demanded the payment of the penalty, which was 
death. And as Adam had no power to liberate him- 
self from the captivity thereof, his sleep in the grave 
must have been eternal; so also with all his posterity 
to whom his mortality was bequeathed as an evil 



GENERAL SALVATION. 



19 



legacy, had not Mercy put in her claims and pre- 
vented Justice from being cruel. The Son of God 
having it given to him to have life in himself (John 
v, 26), and being capable of making an infinite atone- 
ment, he stood forth as the great friend of man and 
offered himself as a sacrifice to satisfy the claims of 
Justice. 

That offering was accepted by the great Law Giver, 
and upon the demands of Justice being satisfied, — 
the law having no further claim upon him, the cap- 
tive is set free from the dominion of death. 

Mercy is not permitted to rob Justice, but she 
claims her own. Justice is not permitted to be cruel, 
but he retains his dignity — his demands are satisfied. 
As the late President Taylor very beautifully and 
very truthfully says : "Is justice dishonored? No; 
it is patisfied; the debt is paid. Is righteousness de- 
parted from? No; there is a righteous act. All re- 
quirements are met. Is judgment violated? No; its 
demands are fulfilled. Is mercy triumphant? No; 
she simply claims her own. Justice, judgment, mercy 
and truth all harmonize as the attributes of Deity. 
Justice and truth have met together, righteousness 
and peace have kissed each other, justice and judg- 
ment triumph as well as mercy and peace; all the 
attributes of Deity harmonize in this great, grand, 
momentous, just, equitable, merciful and meritorious 
act." (Mediation and Atonement Chap, xxiv.)* 

* To the reader who would make a more thorough in- 
vestigation of this subject than these pages afford, I refer 
him to the following passages and works. Book of Mor- 



20 



THE GOSPEL. 



Through this Atonement, made by Messiah, a full 
and complete redemption from the consequences of 
Adam's transgression is brought about; that is, a vic- 
tory over the grave is secured, and that, too, through 
the merits of Jesus Christ. And while the law trans- 
gressed by Adam has been vindicated, the posterity 
of Adam, who became subject to death through his 
disobedience, are redeemed from the grave without 
anything being required of them: For as their 
agency was not concerned in bringing about the mis- 
chief, neither is anything demanded of them in order 
to obtain redemption from it. 

So far salvation is free, universal, and on the part 
of man is unconditional; extending to every man, 
woman and child who has ever breathed the breath 
of life. And hence the Prophet Joseph Smith wrote 
as one of the articles of our faith — "We believe that 
men will be punished for their own sins, and not for 
Adam's transgression." 

This is what I mean, then, by General Salvation: 
Free redemption for all mankind through the resur- 
rection from the death, which was the penalty affixed 
to the law that Adam transgressed. 

This is what the Atonement of Christ accomplished 
for man, but this is not all it did, as we shall see when 
we come to speak of Individual Salvation. 

mon, II Nephi Chap. ii. Mosiah xv, 18—27. Alma xxxiv, 
7 — 17. Alma xlii, 1 — 26. Doc. and Cov. sec. lxxvi, and 
especi-ally the "Mediation and Atonement" by the late 
Prest. John Taylor. Also Watson's Apology for Chris- 
tianity, Letter vi. Jenyn's Internal Evidences of the 
Christian Religion, the concluding chapter. 



INDIVIDUAL SALVATION. 



21 



Meantime, through the fall, comes our present 
state of probation; our opportunities for gaining an 
experience in this life; of coming in contact with 
good and evil; learning to love the one and despise 
the other, by seeing them placed in contrast with each 
other, working out their respective results, to the 
production of happiness on the one hand, and misery 
on the other. From which experience we shall learn 
on what basis rests the eternal felicity of intelligences, 
and how to perpetuate it throughout the ages yet 
unborn. 



CHAPTER V. 

INDIVIDUAL SALVATION. 

AVING dealt with what I called General Sal- 
vation, I now turn to Individual Salvation. 

C You have seen that man is redeemed from 
the evils brought upon him through Adam's sin, 
without any act of belief or obedience being required 
of him. This is because his agency or will was not 
exercised in breaking the law given to Adam. The 
calamity overtakes him through no fault of his; and 
consequently his deliverance, so far, comes without 
his seeking — in fact, it comes independent of him. 
In this matter, man is passive, being acted upon by 
the relative claims of Justice and Mercy. 

But apart from the transgressions of our first 
parents, there is a vast amount of sin, crime and 



22 



THE GOSPEL. 



corruption in the world. Envy, hatred, malice, 
contention, evil-speaking, jealousy, and covetousness 
abound; to say nothing of the greater evils of tying, 
drunkenness, stealing, fornication, adultery, and 
debauchery of every description, which would be 
improper even to name. 

Selfishness is the starting point of the present 
system of industrialism; chicanery and fraud enter 
into all the avenues of trade; dishonesty walks 
the streets without shame; licentiousness revels in 
its own wantonness; whoredoms are poisoning the 
life's blood of the nations; prostitution flaunts its 
shame upon the streets, and takes up its abode in 
the very shadow of the church, where men meet to 
worship God. Instead of beautifying the earth, man 
is but making many portions of it sink- holes of 
iniquity; where poverty, misery, degradation, drunk- 
enness, crime and sin lie festering in their filthiness 
under the sunlight of heaven, until the very earth is 
defiled under the inhabitants thereof. 

Now, who is responsible for all these evils, this 
seething mass of iniquity, which blights like a hell- 
sent plague this fair creation of ours — the earth? 
I answer that every man and every woman and 
every child, who has arrived at the years of account- 
ability — who understands the difference between good 
and evil — is responsible for it, so far, and to that 
extent that his or her individual acts contribute to 
the grand aggregate of crime in this sin-stained 
world. 

In the commission of these individual sins, too, 



INDIVIDUAL SALVATION. 



23 



man's agency becomes a factor. He sins knowingly, 
wilfully and sometimes wantonly. He transgresses 
the laws of God and of nature in spite of the protests 
of his conscience, the convictions of his reason and 
the promptings of his judgment. He becomes des- 
perately wicked and so depraved that he actually 
seeks evil and loves it. He hugs it to his bosom and 
cries, "evil, be thou my good; sin, be thou my 
refuge!" 

For the transgression of that law which brought 
death into the world, Justice had no claims upon the 
posterity of Adam, because their agency was not 
concerned in it, hence a free redemption was provided 
from the calamity that overtakes them. But in the 
case of these individual sins, where the agency of 
every person is exercised, Justice demands that the 
penalties affixed to the violated laws be satisfied, and 
the transgressors punished. But here again the prin- 
ciple of mercy is active. As I have before stated, 
the victory over death is not the only benefit arising 
from the Atonement of the Messiah; but by the 
sacrifice which he made he purchased mankind as an 
inheritance for himself, and they became of right 
under his dominion, for he ransomed them from an 
endless sleep in the grave. Nor is that all, but as 
the scripture saith: "He hath borne our griefs and 
carried our sorrows. * * * * He was wounded 
for our transgressions, He was bruised for our in- 
iquities; the chastisement of our peace was upon 
him; and with his stripes we are healed. * * * * 
The Lord hath laid on him the iniquity of us all." 



24 



THE GOSPEL. 



(Isaiah liii, 5, 6.) So that His Atonement not only 
broke the bonds of death, but also atoned for the 
individual sins of men on condition of their obe- 
dience — their loyalty to Christ, who by virtue of his 
Atonement redeemed them from endless death, and 
therefore of right became their law-giver, and had 
power given him to dictate the terms upon which 
the full benefits, of his Atonement should be applied 
to individuals, in order to release them from the 
penalties which follow as a consequence of their per- 
sonal violations of the principles of righteousness. 

First, however, let us settle it in our minds from 
authority that the Atonement of Christ has this two- 
fold force that I have ascribed to it, viz.: that it re- 
deems all mankind from death; and also redeems 
them from the consequences of personal sins, through 
obedience to Christ. 

The first part of the proposition has already been 
discussed and proven in those chapters devoted to 
the consideration of General Salvation, and those 
arguments need not be repeated here. 

That the second part is true is evident from such 
scripture as: "He that believeth and is baptized shall 
be saved, and he that believeth not shall be damned" 
(Mark xvi, 16); and, "Being made perfect, he became 
the author of eternal salvation unto all them that 
obey him." (Heb. v, 9.) But while you are under 
the necessity of sustaining the proposition, so far as 
the Jewish Scriptures are concerned, by inference, by 
conclusions drawn from the consideration of numerous 
passages, in the Book of Mormon we have passages 



INDIVIDUAL SALVATION. 



25 



which at once sustain the doctrine: "And also His 
blood atoneth for the sins of those who have fallen 
by the transgression of Adam, who have died not 
knowing the will of God concerning them, or who 
have ignorantly sinned. But woe, woe unto him 
who knoweth that he rebelleth against God; for 
salvation cometh to none such, except it be through 
repentance and faith in the Lord Jesus Christ." 
(Mosiah iii, 11, 12.) 

Alma, in answering a question asked him by the 
lawyer Zeezrom, said of Jesus: — "And he shall come 
into the world to redeem his people; and he shall 
take upon him the transgressions of those who 
believe on his name; and these are they that shall 
have eternal life, and salvation cometh to none else; 
therefore the wicked remain as though there had 
been no redemption made, except it be the loosing 
of the bonds of death; for behold the day cometh 
that all shall rise from the dead and stand before 
God and be judged according to their works." (Alma 
xi, 40, 41.) 

Still more plain in relation to the effect that Mes- 
siah's Atonement has upon the personal sins of men, 
is the word of the Lord through the prophet Joseph 
Smith to Martin Harris, warning him to repent lest 
his sufferings be sore — how sore, how exquisite, how 
hard to bear he knew not: "For behold, I God, have 
suffered these things for all that they might not 
suffer if they would repent, but if they would not 
repent, they must suffer even as I, which suffering 
caused myself, even God, the greatest of all, to trem- 



26 



THE GOSPEL. 



ble because of pain, and to bleed at every pore, and 
to suffer both body and spirit; and would that I 
might not drink the bitter cup and shrink — never- 
theless, glory be to the Father, I partook and finished 
my preparations unto the children of men." (Doc. 
and Gov., Sec. xix, 16 — 18. See also Mosiahiii,20,21.) 

These passages to my mind prove the dual char- 
acter of Messiah's Atonement — the redemption from 
the consequences of Adam's transgression, from death; 
and redemption from personal sins on condition of 
implicit obedience to the laws of Christ — to the Gos- 
pel, which we have already seen is the power of God 
unto salvation to everyone who believes and obeys it. 

It will doubtless be observed by the attentive 
reader that upon this showing those who die before 
they are capable of knowing good or evil, before they 
arrive at the years of accountability, and who, there- 
fore, are pure and innocent, are saved by the merits 
of Jesus Christ alone. Being redeemed from the 
death brought upon them by the fall of Adam, by 
the Atonement made by Christ, and having commit- 
ted no personal sins — dying in the aays of their 
innocence — they have nothing to repent of. Having 
broken no law T , Justice has no claim upon them; they 
fall into the arms of Mercy alone, and there they are 
secure. Well might Jesus exclaim — "Suffer little 
children to come unto me, for of such is the king- 
dom of heaven!" But those who interpret that 
scripture to mean that little children have to be 
baptized or perform or have performed for them any 
other ordinance, in order that they might come unto 



INDIVIDUAL SALVATION. 



27 



Christ, or to save them in the kingdom of God, are 
woefully ignorant of the Gospel, and fail to grasp the 
grandeur, the consistency, the perfection there is 
in it. 

It was doubtless these considerations which caused 
Mormon to say, in writing to his son Moroni: 

"Listen to the words of Christ your Redeemer, 
your Lord and your God. Behold I came into the 
world not to call the righteous but sinners to repent- 
ance: the whole need no physician, but they that are 
sick; wherefore little children are whole for they are 
not capable of committing sin, wherefore the curse of 
Adam is taken from them in me, that it hath no 
power over them; * * * and after this manner 
did the Holy Ghost manifest the word of God unto 
me, wherefore my beloved Son, I know that it is sol- 
emn mockery before God that ye should baptize lit- 
tle children. Behold I say unto you that this thing 
shall ye teach, repentance and baptism unto those 
who are accountable and capable of committing sin; 
yea, teach parents that they must repent and be bap- 
tized and humble themselves as theii little children, 
and they shall all be saved with their little children. 
And their little children need no repentance, neither 
baptism. * * * Behold little children are alive 
in Christ, even from the foundation of the world." 
(Moroni viii, 8—12.) 

Not less explicit is the word of the Lord through 
the Prophet Joseph Smith: "But behold I say unto 
you, that little children are redeemed from the 
foundation of the world through mine Only Begot- 



28 



THE GOSPEL. 



ten. Wherefore they cannot sin, for power is not 
given unto Satan to tempt little children until they 
begin to become accountable before me. "(Doc. and 
Gov. See xxix, 46, 47.) 

Moreover, it appears that Mercy has special claims 
upon those men and women, and also upon nations 
and races who know hot the laws of God, or have 
never heard the Gospel. The first Xephi in speaking 
of the Atonement of Christ and its effects where pro- 
claimed and rejected, says: "Wherefore he has 
given a law; and where there is no law given there is 
no punishment; and where there is no punishment, 
there is no condemnation; and where there is no con- 
demnation, the mercies of the Holy one of Israel 
have claim upon them because of the Atonement; for 
they are delivered by the power of him (Christ); for 
the Atonement satisfieth the demands of his justice 
upon all those who have not the law given to them, 
that they are delivered from that awful monster, 
death and hell and the devil, and the lake of fire 
and brimstone (see Alma xii, 17),* which is endless 

* The torments of the ungodly sinners are likened unto 
a lake of fire and brimstone by this writer, Xephi — not 
that sinners are plunged into a lake of fire and brimstone 
as so-called orthodox Christians teach. Indeed in the above 
passages there is a difinition of what the lake of fire is 
— it is "endless torment," which ever exists for the punish- 
ment of impenitent sinners— each one partaking of it to 
such a degree and for such time as is necessary to satisfy 
the demands of justice. In the very chapter above quoted 
Xephi says of the wicked: "And their torment is as a lake 
of fire and brimstone, whose flames ascendeth up for ever 
and ever, and have no end." 



INDIVIDUAL SALVATION. 



29 



torment; and they are restored to that God who gave 
them breath, which is the Holy One of Israel." (II 
Nephi ix ; 25, 260 

And so Moroni: "For the power of redemption 
cometh on all they that have no law; wherefore he 
that is not condemned, or he that is under no con- 
demnation cannot repent; and unto such baptism 
availeth nothing." (Moroni viii, 22 ) 

To this also agrees the teachings of Paul: "For 
as many as have sinned without law shall also per- 
ish* without law; and as many as have sinned in the 
law, shall be judged by the law." (Rom. ii, 12.) 

So also the word of the Lord to Joseph Smith: 
"And again I say unto you, that whoso having 
knowledge, have 1 not commanded to repent? And 
he that hath no understanding it remaineth in me to 
do as it is written." (Doc. and Gov. Sec. xxix, 49, 
50.) 

Hence it is that the heathen nations who have had 
no law given to them, and have died without law, 
will have part in the first resurrection, f 

Still, those who have died without law are placed 
at this disadvantage; that if they are not under the 
condemnation of the law, through not having had it 
delivered to them, neither are they sanctified by the 
law, and consequently their development in spiritual 

* I venture the suggestion, basing it on the sense of 
the whole passage, that it should read: "Shall also be 
judged without the law." 

t Doc. and Co v., Sec. xlv, 54. See also Mosiah xv, 
24, 25. 



30 



THE GOSPEL. 



knowledge and experience is not such as roay warrant 
us in expecting that they are prepared to inherit the 
same degree of glory with those who have received 
the law of the Gospel, faithfully observed all its 
requirements, and through their obedience have be- 
come sanctified by it, and inherit the celestial glory, 
the highest of all. Therefore, it is written of those 
who die without the law: "These are they who are 
of the terrestrial [world], whose glory differs from 
that of the church of the first-born, who have re- 
ceived the fulness of the Father, even as the moon 
differs from the sun in the firmament. Behold these 
are they who died without law" (Doc. and Gov., 
sec. lxxvi, 71, 72.) 

I know of nothing that is written, however, which 
prevents us from believing that they may, eventually, 
enter the celestial kingdom. Of one thing at least 
we may rest assured, and that is, that they will re- 
ceive all the glory, all the exaltation, that their 
capacity can comprehend and enjoy, and they will 
be satisfied with the mercy and justice of God. 15 ' 

But now to return to those to whom the Gospel 
is preached, and who can only hope for salvation 
from the penalties affixed to sin, by obeying the pre- 
cepts and ordinances thereof. How far is their 
obedience taxed? What principles are they to 
accept, what precepts practice, what ordinances ob- 
serve? 

To the first question I make answer: That since 
Christ ransomed mankind by his own death and suf- 
* See chapter on Salvation for the Dead. 



INDIVIDUAL SALVATION. 



31 



faring, from an endless sleep in the grave, in order 
to attain the additional grace of an immunity from 
the consequences of our personal violations of the 
laws of righteousness — a forgiveness of sins — man's 
obedience to Him must be implicit and absolute. It 
is the duty of man to obey the whole Gospel, 
all precepts, all ordinances, as far as they are made 
known unto him — in short, it is binding on him to 
live by every word w T hich proceedeth from the mouth 
of God. In proof of this, I have only to add that 
when Jesus commanded his apostles to go into the 
world and preach the Gospel, he said: "Go ye there- 
fore and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy 
Ghost: Teaching them to observe all things what- 
soever I have commanded you." (Matt, xxviii, 19, 20.) 

There is no one single thing, however great, that 
man can do and then be under no further obligations 
to continue to observe the laws of righteousness. The 
reply of Jesus to the young man who came running 
to him saying, "Good Master, what good thing shall 
I do, that I may have eternal life?" was — "If you will 
enter into life, keep the commandments." The young 
man asked, "which"; that is, which of the command- 
ments mujt he keep. And here I will say that by 
reading a little between the lines it is not difficult to 
see that the young man had an idea that there w 7 as 
some great thing he could do, and by that one act 
secure eternal life. But the answer of Jesus dispelled 
that illusion, for he said: — "Thou shalt do no mur- 
der, thou shalt not commit adultery, thou shalt not 



32 



THE GOSPEL. 



steal, thou shalt not bear false witness; honor thy 
father and thy mother; and thou shalt love thy neigh- 
bor as thyself. The young man sayeth, all these 
things have I kept from my youth up; what lack I 
yet? Jesus said unto him, if thou wilt be perfect, go 
and sell all thou hast and give it to the poor * * * 
and come and follow me." (Matt, xix, 16 — 22.) 

It will be observed from the foregoing that it was 
not enough that the young man keep the command- 
ments in the law of Moses, not enough that he sell 
all that he had and give it to the poor, but he must 
then come and follow his Master. How much that 
means! But I shall not particularize, I shall sum up 
the matter by saying that this case, together with 
the observations in the preceding chapters, plainly 
proves that if man would be perfect, if he would 
obtain the full benefits of Messiah's Atonement, com- 
plete absolution from his personal violation of holy, 
righteous laws, as well as deliverance from the grave, 
his obedience to the laws of Christ — the Gospel, must 
be implicit, absolute- 



CHAPTER VI. 

PRINCIPLES AND ORDINANCES. 

fN this chapter I shall deal briefly and collectively 
with those principles that must be accepted, the 
ordinances that must be observed, the precepts 
that must be followed and the kind of a life that 



PRINCIPLES AND ORDINANCES. 



33 



must be led in order to secure a forgiveness of indi- 
vidual sins, and obtain and grow in the favor of 
heaven — in short, what laws and ordinances man is 
required to obey in the Gospel of Jesus Christ. 

I shall enter into no analysis of the respective 
principles spoken of, but shall merely point them out, 
and enter into a more particular consideration of 
them further on in this work. 

Certain it is that faith enters into and forms a part 
of the Gospel. Men are required to believe in God, 
and in Jesus Christ: and by that I mean, not merely 
an assent to their existence, but an acceptance of the 
whole system of truth revealed by them for man's 
salvation. 

Faith of necessity is a factor in the Gospel, because 
it is the incentive to all action; for unless men be- 
lieve in God's existence, and in the revelations and 
commandments which he has given them, they will 
consider themselves under no obligations to obey 
him; and hence will neglect the things which con- 
cern their salvation. It was the knowledge of this 
fact, doubtless, which led Paul . to say: "He that 
cometh to God must believe that he is (i.e. exists), 
and that he is a re warder of them that diligently 
seek him." (Heb. xi, 6.) And Jesus, too, when he 
said: "If ye believe not that I am he (the Redeemer, 
the Son of God), ye shall die in your sins" (John viii, 
24) — had the same thing in his mind. 

Hence, I say, faith is of necessity a part of the 
Gospel, a fundamental principle of it; and therefore 
such importance is given to it by the writers of the 



34 



THE GOSPEL. 



Scriptures. How great that importance is may be 
learned from the fact that Jesus said, on the one 
hand, "He that heareth my word, and believeth on 
Him that sent me, hath everlasting life, and shall not 
come into condemnation; but is passed from death 
unto life" (John v, 25): while on the other hand, 
He said, "He that believeth not shall be damned." 
(Mark xvi, 16.) 

Belief in God and in Jesus Christ, in the sense I 
have described in the foregoing, when once fixed in 
the mind and heart, leads men to obedience to God's 
laws. It leads them to repentance and every other 
good work. 

Repentance is made particularly prominent in the 
scheme of man's salvation. It was taught by John 
the Baptist in the wilderness of Judea; the main 
feature of his mission seemed to have been to call 
men to repentance. It was taught, too. by Messiah 
himself. On the occasion of some telling him of 
certain Galileans whose blood Pilate had mingled 
with their sacrifices, he said: "Suppose ye that these 
Galileans were sinners above all Galileans, because 
they suffered these things? I tell you nay; but ex- 
cept ye repent, ye shall all likewise perish." (Luke 
xiii, 1, 3.) 

Going to the time when the Apostles began to ful- 
fill the mission given to them to preach the Gospel, 
it will be found that this same principle, in connec- 
tion with others, is urged upon the acceptance of 
the people. On that occasion Peter preached a dis- 
course in which he proved from the old Scriptures 



PRINCIPLES AND ORDINANCES. 



35 



that Jesus was the Messiah, and in answer to the cries 
of the people, "Men and brethren, what shall we 
do?" he answered, "Repent and be baptized every- 
one of you, in the name of Jesus Christ for the re- 
mission of sins and ye shall receive the gift of the 
Holy Ghost." (Acts ii, 38.) 

Following this case with the manner in which the 
Gospel was taught and obeyed by the people of Sam- 
aria, under the teachings of one Philip and the apos- 
tles Peter and John, there is a development of the 
same principles that were taught on the day of Pen- 
tecost. I can do no better than quote the passage 
which gives the history of the circumstance: "Then 
Philip went down to the city of Samaria and 
preached Christ unto them. And the people with 
one accord gave heed unto those things which Philip 
spake, hearing and seeing the miracles which he did. 
For unclean spirits, crying with loud voices, came out 
of many that were possessed with them; and many 
taken with palsies, and that were lame, were healed. 
And there was great joy in that city: * * * 
[and] when they believed Philip preaching the things 
concerning the kingdom of God, and the name of 
Jesus Christ, they were baptized, both men and 
women. * * * Now when the apostles 
which were at Jerusalem heard that Samaria had re- 
ceived the word of God, they sent unto them Peter 
and John: who, when they were come down, prayed 
for them, that they might receive the Holy Ghost: 
(for as yet he was fallen upon none of them; only 
they were baptized in the name of the Lord Jesus) 



36 



THE GOSPEL. 



Then laid they their hands on them, and they re- 
ceived the Holy Ghost." (Acts viii, 5—8, 12, 14—17.) 

The same principles that are here taught — the 
same ordinances that were observed by the people of 
Samaria — are enumerated in another scripture, as 
the "principles of the doctrine of Christ." The 
language is: "Therefore not* leaving the princi- 
ples of the doctrine of Christ, let us go on unto per- 
fection; not laying again the foundation of repent- 
ance from dead works, and of faith toward God, of 
the doctrine of baptisms, and of the laying on of 
hands, and of resurrection of the dead, and of eternal 
judgment, and this will we do if God permit." (Heb. 
vi, 1-3.) 

* I quote the passage here as it stands in the inspired 
translation of the Bible, by the Prophet Joseph, that is, 
6 'not leaving the principles" etc.; and it seems to me that 
all must agree that that is right. For, admitting that 
faith, for instance, is a principle of the doctrine of Christ 
— and it is enumerated as one in this very passage — how 
can that principle be left and we go on unto perfection? It 
is a principle that enters into religious life, no matter how 
far advanced in all that is excellent, the individual may 
be. It is a principle that underlies the actions of the Gods, 
and enters into their life and work — "by faith the worlds 
were made." We might as well admonish the mathemati- 
cian to leave the fundamental principles of his science 
and expect him to go on unto perfection. But he cannot 
do it. The simple principles of addition, subtraction, 
multiplication and division, enter into his calculations, 
whatever his advancement in the science of numbers; and 
in like manner these fundamental principles of the Gospel 
are connected with our spiritual advancement, and we 
cannot leave them, and go on to perfection — hence Joseph 
Smith's rendering must be correct. 



PRINCIPLES AND ORDINANCES. 



B7 



It is scarcely necessary for me to say that these 
doctrines must be accepted, and the ordinances ob- 
served by those who would obtain favor with God, 
and a remission of their sins; for I have already 
pointed out the fact, that implicit obedience to the 
law of Christ — the Gospel — is the only means of salva- 
tion for man. And furthermore it is written: "Who- 
soever transgresseth, and abideth not in the doctrine 
of Christ, hath not God. He that abideth in the 
doctrine of Christ, he hath both the Father and 
the Son/' (II John 9.) 

It would seem, then, that it is binding upon man to 
receive the whole Gospel, with all its principles, pre- 
cepts, ordinances and sacraments. And not only 
are they to be received, but the candidate for eternal 
life should continue therein. He must not be con- 
tent with being born of water and of the spirit into 
the kingdom; he should not forever remain in his 
childhood in spiritual things: but as the natural 
child gradually obtains control over the limbs, and 
makes them obey his will, either to stand erect, walk, 
or run; and so continues until he develops into the 
skillful workman whose hand is able to execute what- 
ever his brain conceives — so in spiritual things — 
those born into the kingdom of God should grow in 
grace and in the knowledge of the truth. The 
injunction placed upon those who accept the faith of 
the Gospel* is that they add to their "faith virtue; 

* The reader will observe that the words of Peter which 
I quote in the above are addressed by him "to them that 
have obtained like precious faith" with himself — to the 



38 



THE GOSPEL. 



and to virtue, knowledge; and to knowledge, temper- 
ance; and to temperance, patience; and to patience, 
godliness; and to godliness, brotherly kindness; and 
to brotherly kindness, charity. For if these things 
be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge of 
our Lord Jesus Christ." (2 Peter i, 5 — 8.) 

Such, in brief, is the Gospel of Jesus Christ as 
taught by the Messiah and his apostles in Palestine. 
The same was taught by the prophets and apostles 
among the Nephites on the Western Continent. The 
same is revealed anew in our day through the revela- 
tions of God and the inspired teachings of Joseph 
Smith, and other men whom the Lord has raised up 
in this generation. Such are the principles which in 
the aggregate constitute the power of God unto 
salvation to those who believe and obey them. 



CHAPTEE VII. 

FAITH. 

fT is now my purpose to enter into a more par- 
ticular consideration of the respective principles 
and ordinances which constitute the Gospel, or 
plan of man's salvation. 

First in order, both from necessity and because of 

Saints (see 1st verse of the chapter quoted), hence I say the 
injunction is to those who have accepted the Gospel— to 
the children of the Kingdom. 



FAITH. 



39 



its importance, is the principle of faith. And fol- 
lowing the same method of investigation I adopted 
at the commencement of this inquiry, viz. : defining 
as clearly as 1 am able, the meaning of the words 
and terms used, I come to the question, What is 
faith? And in answer say that it is an assurance in 
the mind of the existence and reality of things 
which one has not seen, or which to him has not 
been demonstrated. It may be an assurance in the 
mind of the existence of some being whom we have 
not seen, but whose works are visible, and who has 
been seen by others; or it may be of the transpiring 
of some event at which we were not present, but of 
which others bear witness; or it may be an assur- 
ance of the correctness of certain deductions based 
upon scientific calculations, though the principles 
of the science, and the method of dealing with 
them, by which the conclusions are reached, we 
neither understand nor are able to follow; in what- 
ever it may be, that assurance of the mind which 
accepts as truth those things which one has not 
seen, and does not know for a certainty from his 
own experience to be absolutely true, is faith. For 
example, to bring to our aid the assistance of illus- 
tration, few, perhaps none of my readers have ever 
seen the Lord Jesus Christ; yet the writers of the 
New Testament bear testimony to the reality of 
his existence, and relate the circumstances which 
make up his eventful career. The writers of the 
Book of Mormon do the same in relation to His 
labors on the western continent; Joseph Smith testi- 



40 



THE GOSPEL. 



fi.es that, in vision, he saw both Jesus and His Father, 
in the spring of 1820.* Joseph Smith and Sidney 
Rigdon bear record that they saw Him in February 
1832; f and Oliver Cowdery and Joseph Smith say 
they saw Him in the Kirtland Temple in April 1836.t 
These evidences establish an assurance, or faith, 
in the mind, concerning the existence of Jesus, the 
Lord. 

Again, none of us, and perhaps no one now living, 
was at the battle of Waterloo; yet the fact of that 
battle taking place is testified to by many histori- 
ans; no one doubts it, and the evidence in this case is 
so certain, that one may say he has perfect faith or 
assurance, approaching almost within the lines of 
absolute knowledge, that the event transpired — that 
assurance in the mind is faith. 

Still another illustration: Mathematicians claim 
that they can weigh the earth, and measure the dis- 
tance between our planet and the sun. One may not 
be acquainted with the methods of their calculations, 
or the principles involved in them, yet such is the 
character and learning of the thoughtful men who 
make the claim, that we accept their statements and 
conclusions as true, though we may not be able our- 
selves to comprehend the science which reveals to 
them, perhaps to the certainty of demonstration, these 
facts: — this confidence in their statements — this as- 
surance of the mind, is faith. 

* Pearl of Great Price, p. 59. 
f Doc. and Cov.; sec. 76. 
X Doc. and Cov., sec. 110. 



FAITH. 



41 



Other elements enter into this principle, but at this 
stage of our investigation, I desire to present the sub- 
ject in its simple rather than in its complex character. 

A step further in the investigation of this principle 
brings us to the consideration of the facts upon which 
faith rests, or from which it springs. I think a care- 
ful reading of the remarks already made in this 
chapter will lead the reader to see that faith is based 
upon evidence, upon testimony. It is the evidence 
we have in the testimonies of the writers of our 
Scripture, and the prophets of God to w 7 hich I have 
alluded, supported to some extent also by the glori- 
ous works of Nature, that creates in the mind faith 
in the existence of God. That Paul held these 
views, that is, that faith is based upon evidence, 
upon testimony, is clearly seen in this passage: "For 
whosoever shall call upon the name of the Lord shall 
be saved. How, then, shall they call on him in whom 
they have not believed? And how T shall they believe 
in him of whom they have not heard? And how 
shall they hear without a preacher? And how shall 
they preach except they be sent? So then faith 
cometh by hearing, and hearing by the word of 
God" (Rom. x, 13 — 17); or, in plainer terms — "faith 
cometh by hearing the word of God/' * 

Faith is based upon evidence then, upon tes- 
timony. And here I would remark, that the faith 
will be true or false according as the evidence or 
testimony is truthful or untruthful. Evidence is to 

* I understand that such is the rendering of this pas- 
sage—Rom. x, 17— by the Prophet Joseph. 



42 



THE GOSPEL. 



faith what the fountain is to the stream; and as an 
impure fountain cannot send forth pure streams, so 
incorrect evidence cannot establish a true or profit- 
able faith. 

By way of illustration I borrow the following 
from the Works of Orson Pratt: "When Europeans 
first began their explorations in the New World, 
the Indians whom they met were much amazed at 
the power and explosive properties of gun-powder, 
and asked many questions respecting the manner in 
which it was produced. The Europeans, taking 
advantage of the ignorance of the savages, and see- 
ing an opportunity to increase their wealth by the 
deception, told the Indians that it was the seed of a 
plant which grew in the lands they had come from, 
and doubtless it would thrive in their land also. The 
Indians, of course, believed this statement, and pur- 
chased the supposed seed, giving in exchange for it 
large quantities of gold. In implicit faith they care- 
fully planted the supposed seed, and anxiously 
watched for its sprouting and the appearance of the 
plant; but it never came. They had faith in the 
statements made to them by the Europeans, but as 
these statements were false, and therefore the evi- 
dence on which the Indians based their belief untrue, 
their faith was vain." Thus must it ever be. Only 
correct evidence, only truthful testimony can produce 
fruitful, profitable faith. No matter how sincere one's 
faith may be in an error, that will not transform the 
error into truth. The sincere faith of the Indians 
in what the Europeans had said about the "gun- 



FAITH. 



43 



powder seed," did not make that substance produce a 
plant yielding gun-powder. And so faith in false 
doctrines, founded upon false testimony, cannot savor 
of salvation. 

It is also worthy of note, in passing, that the 
character and intensity of the faith depends largely 
upon the quality and quantity of the evidence. If 
a credible witness testifies to any matter of fact, 
however strange or unusual the fact may be, one 
would have some degree of faith in it; but if another 
witness to the fact, equally credible with the first, 
also testifies to the same thing, one's faith would be 
greatly increased; and so as the evidence w^as multi- 
plied the faith would grow, until at last faith would 
become so perfect that it would pass almost into the 
domain of knowledge. 

So much for faith in general. Now to consider it 
as a principle of revealed religion. Here it occupies 
a prominent place. Jt is, indeed, the foundation on 
which religion rests, as well as the source of all 
righteousness. Furthermore, in religion, it is in God 
that faith centers; it is to him that religious faith 
directs the eyes of men, and bids them hope through 
him to obtain eternal life. And as this is the pri- 
mary principle m religion, it is my purpose to show 
from the Scriptures that there is an abundance of 
evidence which, if carefully considered, will not fail to 
produce faith in the mind of him who is desirous to 
know the truth as to the existence of God and the 
truth of the Gospel. 

Before 1 proceed with that investigation from the 



44 



THE GOSPEL. 



Scriptures, however, I think it will be profitable to 
inquire briefly into the authenticity and credibility 
of the Scriptures themselves; that is, as to the Jewish 
Scriptures; for I consider such an inquiry respecting 
our other Scriptures, the Book of Mormon, Doctrine 
and Covenants and the revelations contained in the 
Pearl of Great Price, as altogether unnecessary here. 

The reason that I undertake to devote several 
chapters to this inquiry, is because some have sup- 
posed that the testimony of the Bible respecting God 
is so far imperfect that it is scarcely reliable. And 
to the extent of my ability, I desire to check a grow- 
ing skepticism in relation to the Bible, and therefore 
will endeavor to prove that not only are the revela- 
tions contained in the Bible sufficient to lay a sure 
foundation for an intelligent belief in God, but that 
the Bible itself is both authentic and credible. I 
must ask my readers to remember, however, that this 
of itself is a subject for a volume, and I can but de- 
vote a few pages to it; and therefore ask that too 
much be not expected. 



CHAPTER VIII. 

FAITH. — THE BIBLE. 

WOBD, in passing, on the Bible as a whole. I 
am of the opinion that a very great many 
people look upon the Bible as simply one 
book, one testimony — one witness for God; when in 
fact it is not one book, but a collection of books; not 




FAITH. — THE BIBLE. 



45 



one witness for God, but the collected testimony of 
many witnesses for him. 

The word does not come, I am assured on very 
good authority, from the word biblos, as many have 
supposed; nor does it signify the book by way of em- 
inence — the Book of books, but it is derived from the 
Greek biblia, meaning the books, and is a term first 
applied by Chrysostom to denote the collection of 
small books which constitute the Old and New Testa- 
ments; and this term with the prefix "Holy," soon 
came into general use. This is how the Jewish 
Scriptures came to be called the Holy Bible; mean- 
ing, really, the holy or sacred books. The Bible is 
made up of sixty-six distinct books, bound together 
in one volume, and written by about forty different 
authors. And if each book is not a separate and 
independent witness for God, it cannot be denied 
that each author is. 

The first of the sacred writers is Moses, whom 
Bacon calls "God's first pen;" the last is the Apostle 
John. These two writers, the first and the last, are 
separated by a period of some two thousand years; 
and the men who wrote as they were moved upon by 
the Holy Ghost, in that lapse of time, and whose 
works have been preserved to us in the Bible, occu- 
pied various positions in life, ranging from the grand 
old war king of Israel, David, and the wise king 
Solomon, down to the humble shepherd Amos, the 
despised tax collector Matthew, and Peter, the un- 
learned fisherman. But whatever the condition of 
life occupied by these men, or whatever the nature 



46 



THE GOSPEL. 



of their respective writings, whether histories, biog- 
raphies, poems, prophecies, or only didactic dis- 
courses on matters of morals or religion, they all, in 
some way or other, bear witness to the existence of 
God, and give us some information respecting his 
character and attributes. It is now our task to 
inquire briefly into the authenticity and integrity 
of these writings. For convenience I shall take up 
the two Testaments, the Old and the New, separ- 
ately: 

First, then, the Old Testament. It is maintained 
by the best biblical scholars, that the books which 
now constitute the Old Testament, were collected as 
we have them, immediately after the return of the 
Jews from the captivity in Babylon; that would be 
about the middle of the fifth century, B. 0 The 
work is ascribed to Ezra, Nehemiah, and th? men of 
the great synagogue. In proof of this they point to 
the testimony of the son of Sirach, who flourished 
between the years 310-370 B. C.;* and who speaks 
of the canon — with its three divisions — as finally 
made up.f By the "three divisions," I mean those 
divisions made by the Jews in their scriptures, and 
which are supposed to be contemporary with the 
completion of the canon. Those divisions are, (1) 
the Pentateuch, or Law; J (2) the Prophets; and (3) 

* Vide Kitto. 

f See the prologue to the Book of Ecclesiasticus, in the 
Apocrypha. 

t The five books of Moses; Genesis, Exodus, Leviticus, 
Numbers, and Deuteronomy. 



FAITH. — THE BIBLE. 



47 



the Hagiographa.* It is of these divisions that the 
son of Sirach speaks. 

Josephus in his first book against Apion (section 
viii) enumerates twenty-two books, "which contain 
the record of all the past times; which are justly 
believed to be divine; and of them, five belong to 
Moses, which contain his laws, and the traditions of 
the origin of mankind till his death. This interval 
of time was little short of three thousand years; but 
as to the time from the death of Moses till the reign 
of Artaxerxes, king of Persia [5th cent. B. C.J, the 
prophets, which were after Moses, wrote down what 
was done in their time in thirteen books, the remain- 
ing four books "f contain hymns to God and precepts 
for the conduct of human life. It is true our history 
hath been written since Artaxerxes, very particularly, 
but hath not been esteemed of the like authority 
with the former by our forefathers, because there 

* This is a Greek term for the sacred writings not in- 
cluded in the other two divisions. The Talmud places the 
following books in this division: Ruth, Psalms, Job, Pro- 
verbs, Ecclesiastes, Canticles, Lamentations, Daniel, 
Esther, Ezra and Chronicles. The books not included in 
this list, nor in the Pentateuch, of course, constitute the 
division called the Prophets. 

t Our thirty-nine books of the Old Testament were so 
grouped by the Hebrews as to make but twenty-two, 
which accorded with the twenty-two letters of the Hebrew 
alphabet. What are generally known as the minor proph- 
ets, twelve in number, are connected as one book. The 
Book of Ruth was coupled with Judges; Ezra with Nehe- 
miah; Lamentations with Jeremiah; while the two books 
of Samuel, Kings and Chronicles were counted but one 
each. 



48 



THE GOSPEL. 



has not been an exact succession of prophets since 
that time." 

This testimony settles the question back to the 
commencement of the fifth century B.C., that is, for 
a period of about twenty-four hundred years the 
authorship of the respective books of the Old Testa- 
ment has been ascribed to the men who today are 
regarded as their authors. The rabbins say: "The 
wise men have left us the Law, the Prophets, and 
the Hagiographa, combined into one whole," and 
then they specify the authors of the sacred books. 
That specification ascribes the respective books to 
the men now regarded as the authors of them. The 
Talmud says: "Moses received the law at Sinai, and 
transmitted it to Joshua; Joshua to the Elders; the 
Elders to the Prophets; the Prophets to the men of 
the Great Synagogue," and, as we have seen, it was 
Ezra, Nehemiah, and the men of the Great Syna- 
gogue who made up our present collection of books 
known as the Old Testament. Josephus in speaking 
of those who wrote the scriptures says — "Every one 
is not permitted of his own accord to be a writer, nor 
is there any disagreement in what is written; they 
being only prophets that have written the original 
and earliest accounts of things as they learned them 
of God Himself by inspiration; and others have writ- 
ten what hath happened in their own times, and that 
in a very distinct manner also." (Josephus against 
Apion, Book I, Sec. 8.) 

From the books of the Old Testament something 
may be learned as to the manner in which the orig- 



FAITH. — THE BIBLE. 



49 



inal parchments of the sacred books were preserved 
previous to the days of Ezra, extending as far back 
even as to Moses himself — 1451 B. C. ; and some of 
the passages that I shall notice — belonging to a sub- 
sequent period to Moses, yet previous to the days of 
Ezra — refer to a collection of sacred books that leave 
small doubt that the books of Moses and other sacred 
writings were the ones to which allusion is made. 

We are told that after Moses wrote the Law, he 
delivered it to the priests, the sons of Levi, with a 
commandment to put it in the side of the Ark of the 
Covenant (Deut. xxxi, 9, 24, 25, 26), that it might 
be there for a witness against Israel, whom Moses by 
the spirit of prophecy, foresaw would turn away from 
God. 

In laying down the duties of the future King of 
Israel, Moses says: "And it shall be when he sitteth 
upon the throne of his kingdom, that he shall write 
him a copy of this law in a book out of that which is 
before the priests, the Levites" (Deut. xvii, 18) — 
showing that it was the intention of Moses to have 
the Law always preserved by the priests. When 
Joshua had completed the book that bears his name, 
it is said: "And Joshua wrote these words in the 
book of the Law of God" (Joshua xxiv, 26); which was 
doubtless the book which Moses had placed in the 
Ark of the Covenant in care of the priests. 

When the form of government of Israel was 
changed into a monarchy, Samuel explained the char- 
acter of the new kingdom to the people, "and wrote 
it in a book and laid it up before the Lord." (I 



50 



THE GOSPEL. 



Sam. x, 25.) This was three hundred and fifty years 
after Moses, and yet the practice of laying up these 
important records before the Lord, as Moses had done 
with his books, still prevailed; and I doubt not they 
were placed side by side with the books of Moses and 
Joshua, if not attached to them. 

Four centuries and a half later than Samuel, briug- 
ing us to about 640 B. C, in the reign of good king 
Josiah, Hilkiah, the high priest, when the temple was 
undergoing some repairs, found the book of the law 
in the house of the Lord (II Kings xxii — see the 
whole chapter), and sent it to the king, who read it: 
and when he saw how T far Israel had departed from 
the observance of it, and the judgments pronounced 
against them on condition of their forsaking the law, 
he sought to lead his people to repentance. 

Isaiah, some seventy years before this, when wishing 
to confirm some of his own prophecies, recommended 
the people to seek out the book of the Lord and read 
it. (Isaiah xxxiv, 16.) The value of this passage is, that 
it gives us the testimony of Isaiah that such a book 
as "the book of the Lord" was known to the people, 
that they had access to it, that it was a recognized 
authority on questions about which there might arise 
doubts. And there can scarcely be two opinions as 
to this book, alluded to by Isaiah, being either the 
original or an authorized copy of the writings placed 
in the keeping of the priests, and found by Hilkiah. 

We have traced this matter down to 640 B. C. ; 
there is one more step to take, to reach Ezra, in 
whose days the books of the Old Testament were 



FAITH.— THE BIBLE. 



51 



collected, some one hundred and eighty-five years 
after the date above noted. 

What became of the sacred records of the Jews at 
the time Jerusalem was laid waste by Nebuchad- 
nezzar, about 588 B. C, * is difficult to learn. But 
the document granting permission to Ezra and the 
priests to go and rebuild the temple at Jerusalem 
is addressed to him thus: ''Artaxerxes, king of kings, 
unto Ezra, the priest, a scribe of the law of the God 
of heaven, perfect peace. " Then follows permission 
for all the people of Israel in his realm to go to Je- 
rusalem with Ezra. He then continues: "Foras- 
much as thou art sent of the king * * * 
to inquire concerning Judah and Jerusalem, accord- 
ing to the law of thy God which is in thy hand." 
(Ezra vii, 12 — 14.) From this it appears that during 
the captivity the priests were permitted to retain 
possession of the sacred records. At any rate Ezra 
had them when he departed from Babylon for Jeru- 
salem, so that they had been preserved, and that, 
doubtless by the priests. This brings us to the period 
when the books of the Bible were collected as we 
have them today. And from that time, more than 
two thousand years ago, until the present, the Old 
Testament has been what it is now; the multiplica- 
tion of copies and of translations, as well as the sub- 
sequent controversies between Jews and Christians, 
combined to secure the sacred writings against alter- 
ations. 

No one will contend that the Old Testament con- 



* This is the Hebrew Chronology, according to Usher. 



52 



THE GOSPEL. 



tains all the writings of the Jews, perhaps not all the 
sacred or inspired writings, for there are a number 
of books and writings of prophets referred to in these 
very books of the Old Testament, which are not to 
be found in the collection. But that fact does not 
destroy the value of these we have, or refute the 
testimony they bear for God. That very care which 
may have excluded from the sacred collection some 
books which were really inspired, has also prevented 
many worthless and uninspired books from becoming 
connected with the word of God. 

What is set down so far in this chapter relates to 
the Hebrew version of the Scriptures alone; but about 
three hundred years B. C, by some set down at 285 
B. C, an event occurred which did much to preserve 
the integrity of the Hebrew Scriptures; by that I mean 
the probability of alterations being made in them 
was lessened, and they the more likely to be brought 
down to us just as they were written originally. | 

At the date above given, Ptolemy Philadelphus, 
King of Egypt, was gathering up the books which 
constituted the splendid Alexandrian Library, and 
being informed by his librarian, Demetrius Phalerius, 
concerning the Hebrew Scriptures, he at once set 
himself at work to procure a Greek translation of 
them. The better to secure this object he set at liberty 
many Jews in his kingdom, and sent word to the 
high priest at Jerusalem, Eleazar, his desire, ask- 
ing that six Elders from each tribe of Israel, such as 
were skilled in the Law, should be sent to him to 
translate their Scriptures for him. This was done, 



FAITH. — THE BIBLE. 



53 



and it is said that the work was completed in seventy- 
two days.* 

This translation is called the Septuagint, mean- 
ing the seventy, often represented by the Roman 
numerals LXX, but whether it is so callad because 
it was translated by about seventy Elders, or for the 
reason that the translation occupied about seventy 
days is not clear. At any rate copies of this 
translation were multiplied, and in the days of Mes- 
siah's personal ministering in Judea was the version 
most general in use, and the one he and his Apos- 
tles usually referred to, when sustaining their teach- 
ings by that which aforetime had been written by 
inspiration. 

That this is true is evident from the following 
facts: There are in the New Testament 225 quota- 
tions from the 01d;t and of these over one half, that 
is 120, agree verbatim with the Septuagint. "That 
these quotations," says an able writer, "must have 
been taken from the Septuagint is plain from the 
copia verborum, the remarkable fertility of expres- 
sion, in the Greek language, which forbids us to 
believe that, had the quotations been from the He- 
brew, the Greek rendering would have agreed verb- 
atim with the passages in the Septuagint version. Of 
any Old Testament passage made up of only ten 

* For a full account of this matter see Antiquities of the 
Jews by Josephus, Book xii chapter ii. 

t The only books in the Old Testament not quoted in 
the New are Ruth, I and II Chronicles, Ezra, Nehemiah, 
Esther, Ecclesiastes, Song of Solomon, Lamentations, Ob- 
adiah, Nahum and Zephaniah. 



54 



THE GOSPEL. 



words, there are not fewer than thirty modes of 
translating it into Greek: and such indeed are the 
possible varieties, that if thirty different persons 
were translating into Greek a Hebrew sentence of 
three lines, none of them, though all were to give a 
perfectly correct rendering, would be found exactly 
agreeing in the Greek words employed, or in the 
collection of these." 

Again, of the one hundred and five remaining 
quotations in the New Testament, from the old, 
thirty-nine agree verbatim with the Septuagint, ex- 
cept that a synonymous word occurd once in two or 
three lines. There are next, twenty- two quotations 
agreeing verbatim, or nearly so with the Septuagint, 
but even in sense differing from the Hebrew text. 
Hence out of the two hundred and twenty-five quo- 
tations in the New Testament from the Old, we may 
say that not fewer than one hundred and ninety, 
must have been taken from the Septuagint version. 

From about three centuries B. C, then, the Old 
Testament has existed at least in two languages, and 
this has contributed much, as I before said, to pre- 
vent the corruption of the text and preserve the 
integrity of the Scriptures; for if changes were made 
in the Hebrew, it would be discovered from the 
LXX. ; and if alterations were made in the LXX., it 
could be detected from the Hebrew. There were 
other translations made of the Scriptures into still 
other languages, but as my space is limited, I cannot 
give an account of them here. 

We have now seen how the books of the Old 



FAITH. — THE OLD TESTAMENT. . 55 

Testament, as we have them at the present day, 
were collected by Ezra, some 2400 years ago; we then 
went to the last book written by Moses — Deuteron- 
omy — and from it learned that his writings were de- 
posited in the ark of the covenant in charge of the 
priests and Levites; how Joshua and Samuel also 
laid up their writings before the Lord; and how 
Isaiah referred the Jews to these sacred writings in 
confirmation of his own prophecies; how when in 640 
B. C. the temple was undergoing some repairs the 
high priest found in it an ancient copy of the law; 
and how Ezra in Babylon had the sacred writings in 
his possession, so that he at that time would have no 
difficulty in fixing upon the authorship of the sacred 
books then before him. 

I shall further examine this question of the 
authenticity of the Old Testament in my next chap- 
ter, but the testimony I shall there consider will also 
have a bearing upon its integrity, and will likewise 
tend to confirm the claims as to its containing the 
revelations of God to the Jews; and to this latter 
consideration I especially invite the attention of the 
reader. 



CHAPTER IX. 

FAITH. — THE OLD TESTAMENT. 

^ERTAIN it is that the Hebrew Scriptures, the 
Old Testament, the same collection of books 
that we now have, was recognized by the 
Lord Jesus Christ and the prophets and apostles of 




56 



THE GOSPEL. 



that dispensation as the word of God, and was re- 
ferred to by them as "the law and the prophets." 
This is evident from the fact of their frequently ap- 
pealing to those scriptures, to sustain their own doc- 
trine and teachings. Nearly every book of the Old 
Testament is quoted in the New, and therefore all 
the evidence which may be amassed in support of the 
divinity of Christ and the inspiration of the New 
Testament, sustains also the authenticity and inspira- 
tion of the Old; for the inspired writers of the for- 
mer appeal to the latter as an unquestioned author- 
ity in matters relating to God. Hence, whatever 
evidence sustains the New Testament, supports also 
the Old. I trust the reader will bear this in mind, 
and when I have considered and proved, as I hope to 
do, the authencity and credibility of the New Testa- 
ment, remember that it is a witness for the Old Test- 
ament, an important, I might say, an infallible one, 
since it is inspired; it comes as from God. 

In our day the evidences which support the authen- 
ticity of the Jewish Scriptures have accumulated in 
a most remarkable manner. In 1835 the two rolls 
of papyrus, one filled with the writings of Joseph, who 
was sold into Egypt, and the other with those of 
Abraham, came into the hands of Joseph Smith. The 
roll containing the writings of Abraham was trans- 
lated by the prophet, at least in part, and is published 
in the Pearl of Great Price under the title of the 
Book of Abraham. The manner in which these rolls 
of papyrus came into Joseph Smith's possession is as 
follows: 



FAITH. — THE OLD TESTAMENT. 



57 



In 1831 the celebrated French traveler, Antonio 
Sebolo, penetrated Egypt as far as the ancient city 
of Thebes, under a license procured from Mehemet 
Ali — then viceroy of Egypt — through the influence 
of Chevalier Drovetti, the French consul. Sebolo 
employed 433 men for four months and two days: 
and entering the catacombs near ancient Thebes on 
the seventh of June, 1 83 L, they procured eleven 
mummies. These were shipped to Alexandria, and 
from thence the great traveler started with his 
treasures for Paris. But en route for the French 
capital, Sebolo put in at Trieste, where he was taken 
sick, and after an illness of ten days, died. This 
was in 1832. Previous to his death he willed his 
Egptian treasures to his nephew, Michael H. Chand- 
ler, who was then living in Philadelphia, Pennsyl- 
vania, but whom Sebolo believed to be in Dublin, to 
which city he ordered the mummies shipped. 

Mr. Chandler ordered the mummies forwarded to 
New York, where he took possession of them. There 
the coffins for the first time were opened, and in 
them were found two rolls of papyrus covered with 
engravings. While still in the customs house, Mr. C. 
was informed by a gentleman, a stranger to him, that 
no one in the city could translate the characters, 
but was referred to Joseph Smith, who, the stranger 
informed him, possessed some kind of gift or power 
by which he had previously translated similar 
characters. 

Joseph Smith was then unknown to Mr. C. The 
mummies were shipped to Philadelphia, and from 



58 



THE GOSPEL. 



there Mr. C. traveled through the country, exhibiting 
them and the rolls of papyrus. He finally passed 
through Kirtland, where Joseph Smith was residing. 
Joseph, seeing the rolls of papyrus and the record 
upon them, had the Saints purchase them, and they 
were translated as before stated.* 

This Book of Abraham, while it has no direct refer- 
ence to the works of Moses, gives an account of the 
creation of this earth, which, substantially, is the 
same account as that given by Moses (Pearl of Great 
Price, pp. 41 — 45); and is, at least, a strong collat- 
eral evidence to the correctness of the account in 
Genesis. 

In the year 1830, the visions of Moses, through 
which he was enabled to write the account of the cre- 
ation in Genesis, and the history of the world down 
to the time of the Flood, were revealed to Joseph 
Smith. This part of the world's history, as given to 
the prophet Joseph, is substantially the same as that 
in Genesis, only more full and perfect than that; the 
Lord pointing out here and there where the record 
of Moses, as we now have it in the Bible, has been 
marred because of changes made by wicked men. 
Still, as I say, the accounts substantially agree, and 
in the revelations to which I have called attention 
the Lord says over and over again that these things 
he revealed to Moses, and that Moses bore record of 
them.f 

* The above I have condensed from the account given of 
this matter by Joseph in his history, 
t Pearl of Great Price, pp. from 1 to 31. 



FAITH. — THE OLD TESTAMENT. 



59 



This is testimony of the most direct character as 
to the authenticity of the books in our Bible giving 
this history. All ancient tradition says Moses wrote 
Genesis, and now in this day, a revelation is given 
from God to Joseph Smith, saying that an account 
substantially the same as that in Genesis was revealed 
to Moses and that he recorded it. 

I come now to the strongest witness of all for the 
authenticity, and also the divinity of the Jewish 
Scriptures; I mean the Book of Mormon. In the 
first place let me say, that the Book of Mormon itself 
as an inspired book, rests on so sure a basis, that how- 
ever much men may be disposed to doubt the authen- 
ticity, credibility, and inspiration of the Jewish Scrip- 
tures, they cannot, if they investigate the claims of 
the Book of Mormon, doubt its truth.* And in these 
Nephite Scriptures is contained the most direct and 
positive proofs relative to the authenticity of the Bible. 

According to the Book of Mormon, Lehi and his 
family left Jerusalem in the first year of the reign of 
Zedekiah, about 600 B. C. Soon after leaving Jeru- 
salem, from his camp in the wilderness Lehi sent his 
sons back to that city to obtain the genealogies of his 
fathers, and a record of the Jews. In this mission 
his sons were successful, returning to their father's 
encampment in the wilderness with a set of brass plates 
on which the record and the genealogies w T ere written. 

* Those who desire to prosecute an investigation of this 
subject "will do well to read the "Divine Authenticity of 
the Book of Mormon" by O. Pratt; and "A New Witness 
for God" by the author of this work. 



60 



THE GOSPEL. 



The return of the sods of Lehi to their father was 
celebrated with great rejoicing. Nephi in his account 
of it says: "And after they had given thanks unto 
the God of Israel, my father, Lehi, took the records 
which w^ere engraved upon the plates of brass, and he 
did search them from the beginning. And he beheld 
that they did contain the five books of Moses, which 
gave an account of the creation of the world, and 
also of Adam and Eve, who were our first parents; 
and also a record of the Jews from the beginning, 
even down to the commencement of the reign of Ze~ 
dekiah, king of Judah, and also the prophecies of the 
holy prophets, from the beginning, even down to the 
commencement of the reign of Zedekiah; and also 
many prophecies which have been spoken by the 
mouth of Jeremiah." (1 Nephi v, 10 — 13.) 

Here is a direct reference to the Jewish Scriptures, 
in which five books are accredited to Moses — the 
same number as in our present Bible — and the proph- 
ecies of Jeremiah are also mentioned. 

Then in a vision, in which the future was unfolded 
to Nephi, he saw that a book would go from the Jews 
to the Gentiles, and that it would be like the record 
upon the brass plates. This is the passage: "The 
angel said unto me, Knowest thou the meaning of 
the book? And I said unto him, I know not. And 
he said, Behold it proceedeth out of the mouth of a 
Jew; and I, Nephi, beheld; and he said unto me, the 
book that thou beholdest is a record of the Jews, 
which contains the covenants of the Lord which he 
hath made unto the house of Israel; and it also con- 



FAITH.— THE OLD TESTAMENT. 



61 



taineth many of the prophecies of the holy prophets; 
and it is a record like unto the engravings which are 
upon the plates of brass, save there are not so many; 
nevertheless they contain the covenants of the Lord, 
which he hath made unto the house of Israel; where- 
fore, they are of great worth unto the Gentiles." 
(I Nephi xiii, 21—23.) 

Nephi further informs us that it was his practice 
to read frequently to his people from these brass 
plates, that they might be informed concerning the 
dealings of God with their forefathers; and all 
through the Nephite Scriptures these brass plates 
are referred to. Moreover, whole chapters, and 
sometimes several chapters together, especially from 
the writings of Isaiah,* are transcribed from the 
brass plates to the record made by Nephi; and com- 
paring these transcribed portions of the Old Testa- 
ment found in the Book of Mormon with the parts 
which correspond to them in our present English ver- 
sion of the Jewish Scriptures, it will be seen that the 
difference is but slight; substantially they agree. 
This circumstance not only proves the authenticity 
of the Scriptures, but it is also a strong proof of the 
integrity of our present version of them. 

It is true the Book of Mormon informs us that 
many plain and precious parts of this book, which 
proceeds from the mouth of the Jews, are taken 
away and others corrupted, but that does not affect 
the statement I make that the substantial agreement 

* See I Nephi, chapters xx, xxi; II Nephi, vii, viii; also 
II Nephi, from the xii to xxiv. 



62 



THE GOSPEL. 



between these passages in the Book of Mormon and 
Bible, proves, in the main, the integrity as well as the 
authenticity of the Jewish scriptures. Here, so far 
as the authenticity of the Old Testament is con- 
cerned, I shall, for the present, rest my case; and 
proceed with a like inquiry as to the New. 



CHAPTER X. 

FAITH. — THE NEW 7 " TESTAMENT. 

HERE is an impression existing, and it is one 
encouraged by infidel writers, that the accept- 
ance of the books now comprising the New 
Testament, was the arbitrary action of a council of 
bishops three or four hundred years A. D. This I 
believe to be a wrong impression. I do not think 
the list of books that now constitute the New Testa- 
ment, was made out in an arbitrary manner, at any 
time, or by one council. It can be shown that the 
books and epistles now in the collection known as the 
New Testament, were accepted as inspired writings 
by the Christian churches, before the councils of the 
church undertook any discussion of the subject; and 
even when this question was before those councils, 
they merely decided what books before- time had been 
regarded by the churches as inspired. 

The first council which undertook to pronounce 
a decision on the subject w T as that of Laodicea in the 
year 363 A. D. "Probably the decree of this council," 



FAITH. — THE NEW TESTAMENT. 



63 



as Archdeacon Paley remarks, "rather declared than 
regulated the public judgment, or, more properly 
speaking, the judgment of some neighboring churches, 
the council itself consisting of no more than thirty 
or forty bishops of Lydia and the adjoining coun- 
tries;" and after this council the question, "What 
books were entitled to be received as Scripture?" was 
discussed with great freedom, and without any refer- 
ence to the declaration made by the council of 
Laodicea.* 

The list of inspired books of the New Testa- 
ment, as we have them now, was accepted by 
the council of Hippo, held 393 A. D. The third 
council of Carthage, 397 A. D., and also the sixth of 
Carthage, 419 A. D., confirmed the decisions of the 
first. Thus, from that early date, the authorship 
and inspiration of the books of the New Testament 
may be said to have been fixed. 

True, certain early Christian writers doubted the 
inspiration and authenticity of some of the books now 
in the New Testament; the II Peter, the Epistle 
to the Hebrews, the Epistle of James and the 
Apocalypse being among those whose inspiration and 
authenticity were questioned; and some Bible scholars 
since those days have held the same doubts; but the 
preponderance of evidence is in favor of the inspira- 
tion of all the books of the New Testament, and of 
their being the productions of the men accredited in 
those early days, and by the councils named, with 
having written them. 

* Paley's Evidences, Part I, ch. ix. 



64 



THE GOSPEL. 



It is quite evident, however, that the New Testa- 
ment does not contain all the inspired writings of the 
apostles and disciples, since there are references in 
the books of the New Testament to other books writ- 
ten by the same authors, which would certainly be 
equally inspired with those we now have in the col- 
lection. Such, for instance, as another epistle to the 
Corinthians (I Cor. v), also a second epistle to the 
Colossians (Col. iv, 16), and another book of Jude 
(Jude o). Still, because some books that were in- 
spired were lost, and others rejected by these councils, 
that does not affect those that remain as to their 
authenticity or inspiration, though had we those 
inspired books that were lost or rejected, many pas- 
sages in the books that have been preserved to us 
might be made more plain. 

Could it be proven even, that some of the books 
now retained in the New Testament collection were 
uninspired, and not written by those now accredited 
with being their authors, that would not affect those 
books about whose authenticity and inspiration there 
has never been a question. Suppose all those books 
I have named as having had their authenticity ques- 
tioned, should turn out to be forgeries, we would still 
have the four Gospels, the Acts, the thirteen Epistles 
of Paul that stand unquestioned; and as long as even 
one of these books remains unshaken as to its authen- 
ticity and inspiration, you have a witness for God 
and Christ in it — an exposition, to some extent, at 
least, of the character and attributes of Deity. For 
the New Testament, like the Old, is not one book, 



FAITH. — THE NEW TESTAMENT. 



65 



but a collection of books; each independent of the 
other. It is not one witness for God and Christ, but 
a collection of the testimonies of a number of wit- 
nesses. And if it could be proven (but I do not think 
it can be) that some of these books were of such 
doubtful origin that they are unworthy a place in 
the collection, it does not follow that the other books 
of the New Testament are also of doubtful origin and 
unworthy of confidence. 

Furthermore, if it be admitted (and I am willing to 
admit it) that some of the texts in the books com- 
prising the New Testament have been corrupted or 
changed, and portions thereof taken away, while these 
things tend to, and do weaken the testimony of the 
witnesses, and make many parts obscure, and even 
contradictory, still, after making all these concessions, 
enough remains uncorrupted and unimpaired, to give 
us in those books strong and reliable witnesses — 
whose testimony cannot be impeached — for God. And 
while some parts have been corrupted, and thus ren- 
dered imperfect, yet the narrative of the life of 
Christ, the Gospel he advocated, the moral precepts 
he inculcated in his system of truth, together with 
the revelations contained in those Scriptures respect- 
ing the character and attributes of Deity, are all 
substantially correct. 

I refer again to the manner in which the list 
of books now composing the New Testament was 
decided upon. I have already stated that I do not 
think it was by the arbitrary decision of any one 
council at any one time, that the selection of this 



66 



THE GOSPEL 



list of books was made and all others rejected. On 
the contrary it was most probably the work of years. 
"The most plausible supposition," says an unques- 
tioned authority, "is that each of the influential 
churches founded by the Apostles in person, made 
for its own use a collection of all the writings, duly 
ascertained to be apostolic and inspired. The 
epistles sent to the different churches were soon, 
doubtless, communicated to the sister associations 
for the strengthening of each other's faith, hope and 
virtue." Indeed the Apostle Paul, in one instance 
at least, commands an interchange of apostolic writ- 
ings. In his epistle to the Colossian saints he says: 
"And when this epistle is read among you, cause 
that it be read in the church of the Laodiceans, and 
that ye likewise read the epistle from Laodicea." 
(Col. iv, 16.) Doubtless, as stated by Chambers, 
"The brotherly love which was a notable feature of 
primitive Christianity, led Christians every where to 
make common property of the local messages from 
apostles, as valuable to them all alike. Nor did 
they ever dream of withholding from their brethren 
copies of such inspired writings as had come into 
their own hands. No general order from the 
apostles was needed to prompt individual Christians 
or congregations that had been favored with an 
inspired communication to make it equally well 
known to every neighbor. There must have been 
the most cordial reciprocity of communication in 
this matter, an unreserved sharing of new Scripture 
with each other; the fair and full interchange of 



FAITH. — THE NEW TESTAMENT. 



67 



apostolic oracles leading to such a multiplication, 
that each church possessed, for the benefit of its 
members, a copy of all inspired writings previously 
issued by the Apostles." (Information for the 
People, Vol. II, Art. Bible.) And here let me add, 
that in the multiplication of copies, it is not to be 
wondered at if the originals were soon lost sight of, 
or worn out by constant use. 



CHAPTER XI. 

FAITH — THE NEW TESTAMENT. 

^^HE earliest reference we have to any writings 
\W) or collection of writings now in the New Tes- 
tament, and in which they are recognized as 
authoritative scripture, is in the second Epistle of 
Peter. That apostle, writing about the year 65 A. D., 
says: " Account that the long suffering of our Lord is 
salvation; even as our beloved brother Paul also accord- 
ing to the wisdom given unto him hath written unto 
you; as also in all his epistles, speaking in them of 
these things; in which are some things hard to be 
understood, which they that are unlearned and un- 
stable wrest as they do the other scriptures, unto 
their own destruction." (II Peter iii, 15, 16.) 

It will be observed that the reference to the Epis- 
tles of Paul is of such a character that it leads us to 
infer that those Epistles were well and generally 
known by the church at large; for this Epistle of 



68 



THE GOSPEL. 



Peter's which we quote, is written to no particular 
branch of the Church, but "to them that have ob- 
tained like precious faith with us through the right- 
eousness of God and our Savior Jesus Christ" (II 
Peter i, 1); in other words, to the Church universal; 
and it can scarcely be doubted that some of the 
larger branches of the Church, even in that early 
day, had the Epistles of Paul in a collected form. 
It will also be observed that Peter places these Epis- 
tles of Paul's on equal authority with Scripture by 
saying, that the unlearned and unstable wrest them, 
"as they do also the other scripture, unto their own 
destruction." 

There is a tradition that the apostle John, on his 
return from his banishment to Patmos — 96 A. D. — 
made a collection of what he considered the inspired 
writings of the apostles and disciples of Christ; but 
the tradition seems not to be well founded. It is 
generally admitted, however, that he must have had 
before him the three other gospels when he wrote the 
one which bears his name, because his book called 
'The Gospel according to St. John," is supplemental 
in its character, and in it he gives prominence to 
those incidents in the life of his Master and the doc- 
trines he taught, about which the other writers are 
either silent or have said but little. This peculiarity 
is accounted for by the supposition that John had 
before him the other three narratives of his Master's 
life and mission, and that he sought to make prom- 
inent what they had omitted or treated but briefly 
that the church — in the four books — might have a 



FAITH. — THE NEW TESTAMENT. 



69 



complete history of Messiah's life, and labors and 
doctrines. 

In his admirable work called the "Evidences of 
Christianity," Archdeacon Paley maintains that the 
following allegations respecting the books comprising 
the New Testament are capable of proof; in fact, to 
my mind, the learned Archdeacon does prove them, 
and places them beyond the power of successful 
contradiction: 

I. That the historical books of the New Testa- 
ment, meaning thereby the four Gospels and the Acts 
of the Apostles, are quoted, or alluded to, by a series 
of Christian writers, beginning with those who were 
contemporary with the apostles, or who immediately 
followed them, and proceeding in close and regular 
succession from their time to the present. 

II. That when they are quoted, or alluded to, 
they are quoted or alluded to with peculiar respect, 
as books sui generis;* as possessing an authority 
which belonged to no other books, and as conclu- 
sive in all questions and controversies amongst Chris- 
tians. 

III. That they were, in very early times, collected 
into a distinct volume. 

IV. That they were distinguished by appropriate 
names and titles of respect. 

V. That they were publicly read and expounded 
in the religious assemblies of the Christians. 

VI. That commentaries were written upon them, 
harmonies formed out of them, different copies care- 

* That is, of its own kind. 



70 



THE GOSPEL. 



fully collated, and versions of them made in different 
languages. 

VII. That they were received by Christians of 
different sects, by many heretics as well as Catholics, 
and usually appealed to by both sides in the contro- 
versies which arose in those days. 

VIII. That the four Gospels, the Acts of the 
Apostles, thirteen Epistles of St. Paul, the first 
Epistle of John and the first of Peter, were received, 
without doubt by those who doubted concerning the 
other books which are included in our present canon 
[authorized list]. 

IX. That the Gospels were attacked by the early 
adversaries of Christianity, as books containing the 
accounts upon which the religion was founded. 

X. That formal catalogues of authentic scriptures 
were published, in all of which our present sacred 
histories were included. 

XL That these propositions cannot be afnrmed 
of any other books claiming to be books of scripture; 
by which are meant those books which are commonly 
called apochryphal books of the New Testament.* 

Out of these eleven propositions I shall deal with 



* Evidences of Christianity, Part I, ch. ix. I would 
also recommend my readers to carefully study Dr. 
Lardner's Credibility of the New Testament, from which 
Dr. Paley obtains much, I may say nearly all of the 
material for his own admirable work. There is also a fine 
article on the subject, in Chamber's Information for the 
People, entitled History of the Bible; and another in Dr. 
Kitto's Biblical Literature, under the heading, Canon of 
Scripture. 



tfAITH. 



— THE NEW TESTAMENT. 



71 



but two, viz. : the first and tenth; referring my readers 
to Dr. Paley's work, for information as to the other 
propositions. And what is said here of these pro- 
positions, I shall select or condense from Paley's work, 
sometimes using his language as well as his facts, 
without troubling myself to indicate the quotations. 

Well, then, as to his first allegation, viz. : that 
there are a series of Christian writers, beginning with 
those contemporary with the apostles, and extending 
on down to the present, who have quoted the chief 
books of the New Testament. To begin with, there 
is an epistle ascribed to Barnabas,* the companion of 
Paul, in some of his missionary tours. It is quoted 
as an Epistle of Barnabas, by Clement of Alexan- 
dria, A. D. 3 94; by Origen, A. D. 230; by Eusebius, 
A. D. 315, and more frequently by writers after that 
time, and is referred to by the writers above named, 
as an ancient work in their time, and as well known 
and read among Christians, though not accounted a 
part of scripture. It purports to be written soon 
after the destruction of Jerusalem under Titus. 

In this epistle appears the following remarkable 
passage: "Let us, therefore, beware lest it come 
upon us, as it is written; There are many called, few 
chosen." From the expression, "as it is written," we 
infer, with certainty, that at the time when the 

* There is a manuscript copy of this epistle in connec- 
tion with a copy of the New Testament entire, dating back 
to the fourth century, now in the St. Petersburg Library. 
It was found by Tischendorf in the convent of St. Cather- 
ine on Mount Sinai, in 1859, and is known as the Sinaitic 
Manuscript — the oldest one in existence. 



72 



THE GOSPEL. 



author of this epistle lived, there was a book extant 
well known to Christians, and of authority among 
thein, containing the words "many are called, few 
chosen." Such a book is our present Gospel of St. 
Matthew, in which this text is twice found (Matt, xx, 
16; xxii, 14), and found in no other book which ex- 
isted in those days; therefore Barnabas must have 
referred his readers to Matthew's Gospel. Further- 
more, the writer of the epistle was a Jew. The 
phrase, "It is written," was the very form in which 
the Jews quoted their scriptures. Hence, it follows 
that he would not have used this phrase, and without 
qualification, of any books but what had acquired 
scriptural authority. So that while the quotation 
"many are called, few chosen," confirms the existence 
of Matthew's Gospel; the expression "It is written," 
gives to it the authority or dignity of scripture. 

There are other passages in the epistle which are 
the same in sentiment as some of the passages in 
Matthew (Matt, v, 42; ix, 13), some in which we rec- 
ognize the same words. For example, "Give to every 
one that asketh thee;" and he says that Christ chose 
as his apostles men who were great sinners that he 
might show that he came, "not to call the righteous, 
but sinners to repentance." 

There is also extant an epistle of Clement, bishop 
of Rome, whom the ancient writers without doubt or 
scruple assert to have been the Clement whom Paul 
mentions in Phil, iv, 3.* This epistle is spoken of by 

* "With Clement also, and with other my fellow- 
laborers, whose names are written in the book of life." 



FAITH. — THE NEW TESTAMENT. 



73 



the early Christian writers as an epistle acknowl- 
edged by all. Of it Irenseus says (writing in the sec- 
ond century) it was " written by Clement, who had 
seen the blessed apostles, and conversed with them, 
who had the preaching of the apostles still sounding 
in his ears, and their traditions before his eyes." 
Dionysius, bishop of Corinth (the epistle is addressed 
to the Church of Christ) says, about the year 170 A. 
D., that the epistle of Clement "had been wont to 
be read in that Church from ancient times." * 

In the said epistle is found the following passages, 
evidently taken from our New Testament scriptures: 
"Especially remembering the words of the Lord Je- 
sus which he spake, teaching gentleness and long suf- 
fering, for thus he said: 'Be ye merciful, that ye may 
obtain mercy (Matt, v, 7); forgive that it may be for- 
given unto you (Luke vi, 37, 38); as you do so shall 
it be done unto you; as you give so shall it be given 
unto you; as ye judge so shall ye be judged; as ye 
show kindness, so shall kindness be shown unto you ; 
with what measure ye mete, with the same shall it be 
measured to you. ? " (Matt, vii, 1, 2.) 

In another place he says: "Remember the words 

of the Lord Jesus, for he said: 'Woe to that man by 

whom offences come; it were better for him that he 

had not been born, than that he should offend one of 

my elect; it were better for him that a millstone 

* A copy of this epistle dating back to the fifth cen- 
tury, is connected with the Alexandrian manuscript of the 
New Testament now in the British Museum. The manu- 
script was given to Charles the I in 1628 by Cyril Lucas, 
Patriarch of Constantinople. 



74 



THE GOSPEL. 



should be tied about his neck, and that he should be 
drowned in the sea than that he should offend one 
of my little ones.'" (Matt, xviii,) 1 

The reference in the foregoing to the passages I 
have indicated is too palpable to leave any room for 
doubt. 

Connected with the Sinaitic manuscript copy of 
the New Testament, now in the St. Petersburg 
Library, to which I have already called attention in 
a foot note, is a manuscript copy of the "Shepherd" 
or ''Pastor" of Hennas, dating from the fifth cen- 
tury; but that copies of it existed at a still earlier 
date is evident from the fact that it is quoted by 
Irenseus, A. D. 178; by Clement of Alexandria, A. 
D. 194; by Tertullian, A. D. 200; Origen, A. D. 
230 In this ancient work are many allusions to 
and some direct quotations from the Gospels of 
Matthew, Luke and John. Of the allusions may 
be cited, the confessing and denying of Christ;* the 
parable of the seed sown;f and the comparison of 
Christ's disciples to little children. Of the more 
direct quotations I mention the following: "He that 
putteth away his wife and marrieth another, com- 
mitteth adulter}*; (Luke xvi, 18;) the singular 
expression, "having received all power from his 
Father," in undoubted allusion to Matt, xxviii, 18; 
and Christ being the "Gate," or only way of coming 
"to God," in plain allusion to John xiv, 6, and x, 7, 9. 

I now come to Ignatius, who became bishop of 

* Matt, x, 32, 33. Luke xii, 8, 9. 
t Matt, xiii, 3. Luke viii, 5. 



FAITH. — THE NEW TESTAMENT. 



75 



Antioch about thirty-seven years after the ascension 
of Messiah; and therefore, from his time and station, 
it is probable that he had known and conversed with 
many of the apostles. Some of the epistles of this 
bishop are referred to by Polycarp, his contemporary 
the bishop of Smyrna; and some are quoted by Ire- 
nseus, A. D. 178; and by Origen, A. D. 230. In these 
epistles are plain and undoubted allusions to the 
Gospels of Matthew and John, of which the follow- 
ing are but specimens; "Christ was baptized of John 
that all righteousness might be fulfilled by him." 
(Matt, iii, 15.) "Be ye wise as serpents in all 
things and harmless as a dove." (Matt, x, 16.) 
"Yet the Spirit is not deceived, being from God, for 
it knows whence it comes and whither it goes." 
(John iii, 18.) 

I now pass over several writers in whose works are 
similar quotations from the scriptures to those 
already noted; among them Polycarp, a convert to 
Christianity through the teachings of the Apostle 
John; as also Papias, his companion; Justin Martyr, 
separated from the last named by but twenty years; 
and also Hegesippus, who came about thirty years 
after Justin. This brings us to the year 170 A. D. 
At this time the churches of Lyons and Vienna in 
France, sent a relation of the sufferings of their 
martyrs to the churches of Asia and Phrygia. This 
epistle is found entire in the works of Eusebius [3 1 5 
A. D.], and in it are direct allusions to the Gospels 
of Luke, John and the Acts of the Apostles. The 
one to John is, "Thus was fulfilled that which was 



76 



THE GOSPEL. 



spoken by the Lord, that whosoever killeth you, will 
think that he doeth God's service." (John xvi, 2.) 

At that time these churches in France had for 
their bishop Pothinus, then about ninety years old, 
whose time, therefore, must have joined on to the 
times of the apostles. 

"The evidence now," says Dr. Paley, "opens upon 
us full and clear." Irenams succeeded Pothinus as 
bishop of Lyons. In his youth he had been a disciple 
of Polycarp, who was a disciple of John. 
He asserts of himself and his contemporaries, that 
they were able to reckon up in all the principal 
churches the succession of bishops from the first. 
The testimony w T hich this writer affords to the 
historical books of the New Testament, to their 
authority, and to the titles which they bear, is ex- 
pressive and positive. One principal passage runs as 
follows : 

"We have not received the knowledge of the way 
of our salvation by any others than those by whom 
the Gospel has been brought to us. Which Gospel 
they first preached, and afterward by the will of God, 
committed to writing, that it might be for time to 
come the foundation and pillar of our faith. For 
after that the Lord rose from the dead, and they [the 
apostles] were endowed from above with the power 
of the Holy Ghost coming down upon them, they 
received a perfect knowledge of all things. They 
went forth to all the ends of the earth, declaring to 
men the blessings of heavenly peace, having all of 
them, and every one alike, the Gospel of God. 



FAITH. — THE NEW TESTAMENT. 77 

Matthew then, among the Jews, wrote a Gospel in 
their own language, while Peter and Paul were 
preaching the Gospel at Rome, and founding a church 
there; and after their exit, Mark also, the disciple 
and interpreter of Peter, delivered to us in writing 
the things which had been preached by Peter; and 
Luke, the companion of Paul, put down in a book 
the Gospel preached by him (Paul). Afterward John, 
the disciple of the Lord, who also leaned upon his 
breast, he likewise published a Gospel while he dwelt 
at Ephesus in Asia." 

Nor is this writer less explicit respecting the book 
of the Acts of the Apostles. 

The force of the testimony we have considered 
will be strengthened by remembering that it is the 
testimony, and the concurring testimony of writers 
who lived in countries remote from one another. 
Clement flourished at Piome; Ignatius at Antioch, 
and Irenaeus in France. 

I deem it unnecessary to pursue this inquiry fur- 
ther, and shall close by remarking that, Clement of 
Alexandria, one of the most voluminous of Christian 
writers, follows Irenaeus at a distance of but sixteen 
years. In the works of Clement which remain, the 
four gospels are repeatedly quoted by the names of 
their authors, and the Acts of the Apostles is ex- 
pressly ascribed to Luke. This brings us to the year 
194 A. D. 

Tertullian joins on to Clement, and is no less 
explicit in his reference to the New Testament than 
the writers who preceded him. Then follow numerous 



7S 



THE GOSPEL. 



writers, among them Origen, A. D. 230; Eusebius 
315; and Jerome, A. D. 392. 

So numerous are the references to scripture, in the 
writings of these men, that were our books of scrip- 
ture lost, some aver, that they could be reproduced 
from the works of these writers alone. From the 
date last given, there can be no question as to the 
existence of our New Testament or of its acceptance 
by the whole of Christendom, as containing the 
account of those events on which Christianity was 
founded. 



CHAPTER XII. 

FAITH. — THE NEW TESTAMENT. 

fNOW come to the tenth allegation of Dr. Paley, 
viz.: "Formal catalogues of authentic scriptures 
were published, in all of which our present 
sacred histories were included." 

In the writings of Origen which remain, and in 
some extracts preserved by Eusebius, from works of 
his which are now lost, there are enumerations of the 
books of scripture, in which the four Gospels and the 
Acts of the Apostles are distinctly and honorably 
specified, and in which are no books beside what are 
now received. The date of Origen's works is 230 A. D. 

Athanasius, about a century afterwards (330 A. 
D.), delivered a formal catalogue of the books of the 
New Testament, containing our scriptures and no 
others; of which he says, "In these alone the doc- 



FAITH. — THE NEW TESTAMENT. 



79 



trine of religion is taught; let no man add to them, 
or take anything from them." 

About twenty years after Athanasius (350 A. D.), 
Cyril, bishop of Jerusalem, sent forth a catalogue of 
the books of scripture, publicly read at that time in 
the Church of Jerusalem, exactly the same as ours, 
except that the book of "Revelation" is omitted. 

Fifteen years after Cyril (365 A. D. ), the council 
of Laodicea delivered an athoritative catalogue of 
Canonical Scripture, like Cyril's, the same as ours, 
with the omission of "Revelation." * 

About thirty years later, that is, in 393 A. D., fol- 
lowed the council of Hippo, which delivered a cata- 
logue of the books of the New Testament, which agrees 
with that now in our common English revision. This 
was followed by the third council of Carthage in 397 
A. D., and by the sixth of Carthage 415 A. D., both 
of which confirmed the list of sacred books made out 
by the council of Hippo. 

It seems to me that proving these two pro- 
positions selected from Dr. Paley's list, is sufficient 
to make out a case for the authenticity of the books of 
the New Testament; but when the reader remem- 
bers that the nine other allegations we quoted in 
chapter eleven can also be sustained by undeniable 
proofs, the case is made out so clearly that there can 
be no room for doubt in respect to it. 

Then the Book of Mormon comes in also as a 

* I have taken the preceding paragraphs of this chapter 
entire, from Paley's Evidences of Christianity Part I, chap, 
ix, sec. 10. 



80 



THE GOSPEL. 



witness for the New Testament as well as for the Old. 
Not so much a witness for the authenticity of the 
books composing it, however, as for the correctness of 
what is contained in them. 

The writers in the Book of Mormon who bear a 
direct testimony as to what the New Testament 
scriptures contain, and in that way indirectly establish 
their authenticity and credibility, may be divided 
into two classes, prophetic and historical. By the 
former, I mean those who by the inspiration of 
heaven foresaw the birth, mission, and Gospel of 
Christ as it all, afterwards, came to pass in very deed; 
by the latter, I mean those who lived at the time and 
were witnesses to the personal ministrations of Mes- 
siah, and made a record of those things they saw and 
heard. 

Of the first-class, the prophetic, the first Nephi 
stands out most prominently; for he gives such a 
vivid description of the leading outlines of Messiah's 
life and labors on the earth, that it makes one feel in 
very deed that "prophecy is but history reversed/' 
for had he lived and written in the first century of 
the Christian era instead of the fifth century preced- 
ing it, I feel sure that he could not have been more 
vivid or exact in writing up the life, mission and 
doctrines of the Son of God;* and all that he says 
is in strict accord with what is contained in the New 
Testament. 

* For the remarkable prophecies which foretell the 
events here alluded to, I refer my readers to the xi, xii, 
xiii and xvi chapters of I Nephi, Book of Mormon. 



FAITH. — THE NEW TESTAMENT. 



81 



Next to Nephi we may place King Benjamin, 
whose testimony is found in the book of Mosiah, 
chapter three; and next to him, Abinadi, whose 
prophecies in relation to the coming and mission of 
Jesus, are contained in the thirteenth, fourteenth, 
fifteenth and sixteenth chapters of Mosiah; and, 
lastly, Samuel, the Lamanite prophet, whose testi- 
mony is in the fourteenth chapter of Helaman. 

All these prophets give the outlines of the life and 
mission of Jesus Christ, and, as before stated, what 
they say is in strict accord with what is written in 
the New Testament, by those who witnessed the 
events that these prophets of the Western Continent 
foretold. 

On the other side of the line, that is, of the his- 
torical witnesses, they who lived at the time Jesus 
visited the Western Continent and wrote an account 
of what took place, the III Nephi, the one whom the 
Lord made the chief of the Apostles, is most con- 
spicuous. He records the fact of Messiah's visit to 
the Nephites, after his resurrection and departure 
from his disciples in Judea; and gives a most par- 
ticular account of the several visits of Jesus to his 
people, and of his organizing a church, after the 
pattern of the one organized in Jerusalem; also of 
the doctrines and moral precepts which he taught; 
in all of which there is a substantial agreement with 
what is recorded in the New Testament.* 

* The reader is recommended to read carefully the 
whole book of III Nephi, and compare it with the teach- 
ings of the New Testament. 



82 



THE GOSPEL. 



Thus the Book of Mormon, is an additional 
witness for Jesus, testifying as well as the New 
Testament, that he is both Lord and Christ. It also 
sustains the New Testament, that is, if it does not 
directly prove the authenticity of the various books 
composing it, it does proof the correctness of what is 
contained in them, by testifying that the same per- 
son who was crucified by the Jews is the Son of God, 
the Savior of the world, and that He taught the same 
doctrines, ordinances, and precepts, and organized His 
Church on the Western Continent after the pattern 
of that described in the New Testament; and all this, 
I take it, is very strong proof of the correctness of 
what is recorded in the New Testament scriptures — 
it is, in fact, the testimony of an entire continent of 
people, speaking from the silence of past ages, bear- 
ing witness of the truth as contained in the Jewish 
scriptures; and withal is such an evidence of their 
authenticity and likewise of their integrity in the 
main — speaking now of both the Old Testament and 
the New — and of the correctness of the matter they 
contain, that before this new witness for God unbelief 
must hide its head, atheism must stand rebuked, the 
scorner is reproved, they that watch for iniquity are 
cut off, the terrible ones are brought to naught, they 
that erred in spirit come to understanding, they that 
murmured learn doctrine, the meek increase their joy 
in the Lord and the poor among men rejoice. (Isaiah 
xxix, 18—24.) 

I have been led thus far into an investigation of 
the authenticity of the Jewish scriptures touching 



FAITH. — THE NEW TESTAMENT. 



83 



too, here and there, the question of the integrity and 
truthfulness of them, by a desire to fix in the mind 
of the reader the fact that our principal volume of 
scripture is worthy of all confidence so far as the 
question of authenticity is concerned. 

I am aware, however, that after treating of the 
question of authenticity, there still stands the ques- 
tion of credibility. After proving^ the authenticity 
of a book, I believe the further questions may be 
asked, and usually with great propriety, "Is it worthy 
of belief? Can it be believed? Is it credible? To this 
rule I make one exception, and in the case in hand it- 
is important. That exception is this: If it can be 
proven that God is the author of the book, or, what 
would be equivalent, if those who wrote it were in- 
spired by his Holy Spirit, then if you prove such an 
authenticity as that, you prove at the same time the 
credibility of the book. For, let it be proven clearly 
that the book emanates from God directly or indi- 
rectly, then who could doubt its truth, its wisdom, or 
the events, however wonderful, it relates? Or who 
could question the mercy and justice of the acts of 
God as represented in that book or books that are the 
fruits of inspiration? 

It matters not how at variance their contents 
might seem with our supposed knowledge of the laws 
of nature; our knowledge of those laws are so limited; 
our understanding of the mechanism of the universe 
so imperfect; our acquaintance with the universe and 
the forces that operate in it so insignificant, that let 
it be clearly proven that a revelation from God con- 



84 



THE GOSPEL. 



tradicted our supposed facts, and I believe the wisest, 
and best among the children of roen, with becoming 
humility that would but add to their dignity, would 
bow in submission to the revelation. 

Neither does it matter how much the conduct of 
Deity, as represented in such books, may violate what 
we understand to be the relative claims of stern Just- 
ice and sweet Mercy, our knowledge of the operation 
of those qualities, and their effect upon men in time 
and in eternity, and under varied conditions, is so 
uncertain and imperfect that we are liable to con- 
found good with evil, and that which is indeed an 
infinite mercy, we may condemn as a piece of barbaric 
cruelty. In this matter, then, we would bow also, 
and say, 'Thy will, 0 Lord, be done," righteous must 
be all thy judgments, merciful are thy ways! Shall 
not the God of the whole earth do right? 

In connection with these observations, I would 
remark, that throughout the Jewish scriptures, that 
is, in their composition, in their diction as well as in 
the excellence of their matter, whether in the his- 
torical, legislative, poetic, or prophetic books of the 
Old Testament; or in the gospel histories, the epistles 
or prophetic books of the New, everywhere may be 
traced the inspiration of Heaven; and the style and 
matter of the whole volume proclaims that the Spirit 
which prompted the writers and brought those books 
into existence, is divine. 

Then again, if the prophecies contained in the 
volume of scripture be studied, and their fulfilment 
traced out in the history of the rise and fall of 



FAITH. — THE NEW TESTAMENT. 



85 



nations, cities and peoples; in the calamities that 
have overtaken the Jews* and their country; in the 
coming of Messiah and the work he performed, all 
of which was foretold by those holy men of God who 
spake as they were moved upon by the Holy Ghost — 
if all these prophecies and their fulfilment be con- 
sidered, it seems to me that there is an accumulation 
of evidence to the divinity of the Jewish scriptures, 
that must break down all the petty objections that 
unbelief can array against them. And indeed, I 
may say, that such has been the effect of these con- 
siderations on the human understanding that the 
noblest and brightest intellects of all ages have been 
so impressed with them, that they have yielded a 
ready assent to their divine inspiration, and worshiped 
the God whose character and attributes are unfolded 
in the revelations contained in them.f 

* "You may question, if you will," says Bishop Light- 
foot in the Quarterly Bevieiv for April, 1888, "every single 
prophecy in the Old Testament, but the whole history of 
the Jews is one continuous prophecy more distinct and 
articulate than all. You may deny, if you will, every 
successive miracle which is recorded therein; but again, 
the history of the Jews is from first to last one stupendous 
miracle, more wonderful and convincing than all." 

t In making this observation I do not close my eyes to 
the fact that there are exceptions to this general asser- 
tion; nor will I be so unjust as to claim that among un- 
believers there are none who are honest in that unbelief. 
There have been men in all ages, or nearly so, who have 
doubted the truth of the Jewish scriptures, and some of 
them have been most brilliant in intellect, and not a few 
most upright in their manner of life, but these are the 
exceptions, not the rule; and the remark on this point in 
the text holds good. 



86 



THE GOSPEL. 



Now if to these evidences, which have been sufficient 
to convince men of powerful minds as well as the 
masses of Christendom, be added the further fulfil- 
ment of prophecy in respect to taking the Gospel 
from the earth and then restoring it in the last days, 
much of which — pertaining to the restoration of the 
Gospel — has been fulfilled in our day; and then to this 
be added the testimony contained in the Book of 
Mormon to the divinity and general truth of the 
Bible; and to this the testimony in the Book of 
Abraham and the visions of Moses, as revealed to 
Joseph Smith and now contained in the Pearl of 
Great Price — pi ay tell me, youth of Israel, where is 
there room for unbelief on your part? Or where is 
there excuse for infidelity? 

Let me remind my readers, that the Bible is a 
record of man's crimes and vices, as well as of his 
righteousness and virtues. That it as faithfully 
records the former as the latter. But because it thus 
faithfully records the evils that men did as well as 
the good, it must not therefore be concluded that 
God sanctioned or condoned those evils. It was the 
doing of those very evils that brought down the dis- 
pleasure of God upon those guilty of them. And 
what is true of individuals in this respect, is also true 
of peoples and nations. 

Then again, as to the Old Testament, let it be re- 
membered that when the Lord took the children of 
Israel from the land of Egypt to make of them a 
people for himself, he presented them first with the 
Gospel of Christ, with all its mercy and inspiring love 



FAITH. — THE NEW TESTAMENT. 



87 



and gentleness; but they would not live in accordance 
with its high moral precepts, nor reflect in their lives 
its spiritual excellence. Accordingly, a less perfect 
law was given to Israel; a law which in the New 
Testament is everywhere called "the law of carnal 
commandments;" a law more in keeping with their 
moral development; a law which breathed less of 
mercy, forgiveness and love and more of exacting, 
relentless justice, demanding an eye for an eye, 
and a tooth for a tooth — and this was to be their 
schoolmaster, to prepare them for the more excellent 
law of the Gospel of Christ.* Many things in that 
law of the Old Testament are imperfect, and must 
not be taken as reflecting the full glory and excel- 
lence of the divine wisdom or goodness. On the 
contrary it is plainly stated, and that too by the voice 
of inspiration, in the New Testament, that it was a 
law carnal and imperfect, yet withal containing more 
excellence than the people seemed able in those days 
to attain unto. 

Add these considerations to the fact that in some 
of its details and in its translation, the Bible has 
been marred by the hand of man; a number of sacred 
books lost, and some plain and precious parts taken 
away from those we have, and it is not surprising 

* In proof that the Gospel was first offered to ancient 
Israel, and then becanse of transgression the law of carnal 
commandments, I invite the reader's attention to the 
following scriptures: Heb., latter part of ch. iii, in con- 
nection with Heb. iv, 1, 2; I Cor. x, 1 — 4; and Gal. iii; also 
Doc. and Co v., sec. 84; see also, the chapter on History of 
the Gospel. 



88 



THE GOSPEL. 



that men find imperfection in it, and some things 
difficult to harmonize with our ideas of the mercy 
and justice of God. Yet, with all its imperfections, 
in the main it is true, and may be relied upon as a 
witness for God; that is, as to his existence, his 
character and attributes; and also to the existence, 
character and mission of his Son, Jesus Christ, the 
Redeemer of the world, and of the plan of salvation 
— the Gospel. What it says of those, and topics 
associated with them, may be relied upon as God's 
truth; for the evidences of its authenticity and credi- 
bility are so numerous, I may say, so overwhelming, 
that for my part, I see not how intelligence can dis- 
believe it. 



CHAPTER XIII. 

FAITH — T R A DIT1 OK. 

AVIXG now concluded our inquiry as to the 
authenticity and credibility of our principal 
volume of scripture — the Bible ; having 
proven, as I hope to the satisfaction of my readers, 
that the Bible is authentic, and worthy of their con- 
fidence in what it says of God, of Christ and the 
Gospel, I have only to remark that the evidence it 
contains — especially when considered in connection 
with that found in the other scriptures, the Book of 
Mormon, Doctrine and Covenants and Pearl of Great 
Price — is sufficient to plant in the mind an intelligent 




FAITH.— TRADITION. 



89 



belief in God, in Christ and in the Gospel as the plan 
of man's redemption. And now, after so long a 
digression, I return to the subject of faith in God. 

I have already remarked* that faith is the foun- 
dation of religion, and that religious faith centres in 
God, to whom men look for salvation. I have also 
remarked that it is absolutely necessary for him who 
comes to God to believe that he exists, for unless 
that fact is firmly fixed in their minds, men would 
consider themselves under no obligations to obey him. 

The first evidence men have of the existence of 
God comes from tradition, from the testimony of 
their fathers; and this has been the case from that 
event known as the Fall, until the present. Nor is 
this evidence unworthy our serious attention; it rests 
upon a surer foundation than is usually accorded it. 
Suppose we go back to its beginning, to its first 
introduction into the world, and observe how well 
founded it is. 

According to the account given by Moses in Gen- 
esis, previous to the Fall, Adam associated with God, 
conversing with him respecting the works of creation, 
and giving names to the cattle, and all living things 
upon the earth. How long continued, or how intim- 
ate that association was, we are not informed in 
Genesis; but, at all events, it was long enough con- 
tinued, and sufficiently intimate to fix definitely in 
the mind of Adam the fact of God's existence. Then 
when Adam and his wife transgressed God's law, 
their recollection of his existence did not vanish, 
* Chapter vii. 



90 



THE GOSPEL. 



but they tried to hide from his presence; and were 
afterwards visited of the Lord who reproved them for 
their sin and pronounced the penalty which would 
overtake them for their transgression. 

All I wish to call attention to in this, is the fact 
that they knew positively of the Lord's existence 
before their transgression, and they did not forget it 
after that event; but doubtless had a lively recollec- 
tion of what they had seen and heard before they 
fell, and related it to their children, who, in turn, 
transmitted it to their children, and so from genera- 
tion to generation the tradition of God's existence 
has been handed down until the present time. 

But other considerations are yet to be noticed in 
respect to this tradition. It will be remembered that 
Adam and all the patriarchs previous to the Flood 
lived to a very great age. Adam lived nine hundred 
and thirty years, and during that time Seth, Enos, 
Cainan, Mahalaleel, Jared, Enoch, Methuselah and 
Lamech, the father of Noah, were born. Indeed the 
last named was fifty-six years old * when Adam died; 
so that for a number of years he must have had the 
pleasure of Adam's acquaintance; while the patriarchs 
between Adam and Lamech all associated with him 
for hundreds of years, and would learn well the story 
that the grand patriarch of our race would have to 
tell respecting Eden before the Fall. 

Then again, we are told in Genesis f that when 
Lamech was one hundred and eighty- two years old 

* See Doc. and Cov. II Lecture on Faith, verse 30. 
f Gen. v, 28, 29. 



FAITH. — TRADITION. 



91 



he begat Noah; and since Lamech was fifty-six years 
old when Adam died, Adam had been dead but one 
hundred and twenty-six years when Noah was born. 
After the birth of Noah, Lamech lived five hundred 
and ninety-five years, so that Noah associated with 
his father, who had seen Adam, for more than five 
hundred years; and also with a number of the other 
patriarchs — with Enos, the grandson of Adam, and 
son of Seth — with Cainan, Mahalaleel, Jared and 
Methuselah.* Then, the sons of Noah, Shem, 
Ham and Japheth, all of who u were born before the 
Flood, would likewise be acquainted with a number 
of these worthies who had lived with Adam and 
heard his testimony of God's existence. 

Again, Noah lived three hundred and fifty years 
after the Flood; that would give him ample time and 
opportunity to teach his posterity for several genera- 
tions, the tradition respecting God, which he had 
received from a number of patriarchs, who lived 
previous to the Flood, and thus the said tradition 
became firmly fixed in the minds of men. 

Traces of that tradition, and of these patriarchs 
connected with it, may be found in nearly all, and so 
far as I know, in all the mythologies of the world, as 
well in ancient as in modern times; as well in the 
mythology of the civilized Greeks and Romans, as in 
that of India, China, Egypt, and that of the 
American Indians. The tradition has evidently been 
corrupted, added to, and twisted into fantastic shapes 

* Those desiring a more minute account of these points 
are referred to the Doc. and Co v., II Lecture on Faith. 



92 



THE GOSPEL. 



by the idle fancies of corrupt minds, but despite all 
the changes made in it, traces of it are discoverable 
in the mythology of all lands. 

I believe, too, with Crabb, "That the fictions of 
mythology were not invented [always] in ignorance 
of divine truth, but with a willful intention to per- 
vert it; not made only by men of profligate lives and 
daring impiety, who preferred darkness to light, 
because their deeds were evil, but by men of refine- 
ment and cultivation, from the opposition of science, 
falsely so-called; not made, as some are pleased to 
think, by priests only, for interested purposes, but by 
poets and philosophers among the laity, who, careless 
of truth or falsehood, were pleased with nothing but 
their own corrupt imaginations and vain conceits."* 

Thus the tradition of the patriarch's was, in time, 
degraded, by some branches of their posterity, to 
mythology — a muddy troubled pool, which, like a 
mirror shattered into a thousand fragments, reflects 
while it distorts into fantastic shapes the objects on 
its banks. Still, under all the rubbish of human 
invention may be found the leading idea — God's 
existence, and that fact alone, however mis-shapen it 
may be, proves how firmly fixed in the human mind 
is the tradition of the fathers; while the universality 
of that tradition goes very far towards proving its 
truth. 

When once the idea of the existence of a God is 
suggested to the mind of man by the testimony of 
the fathers, and represented as he is by that tradi- 
* Crabb's Mythology of all Nations, pp. 174—5. 



FAITH . — TRADITION. 



93 



tion, as the Creator of the heavens and the earth, 
and also as the great governing power throughout 
the universe, — very much is discovered in the marvel- 
ous works of nature to strengthen and confirm, 
almost to a certainty, the truth of that tradition. 

Man is conscious of his own existence, and that 
existence is a stupendous miracle of itself; he is con- 
scious, too, of other facts. He looks out into space in 
the stillness of night, and sees the deep vault of 
heaven inlaid with planetary systems, all moving in 
exact order and harmony, in such regularity that he 
cannot doubt that intelligence brougut them into 
being, and now sustains and directs the forces that 
preserve them. Thus the heavens declare the exist- 
ence of God as well as his glory. This thought is 
in harmony with the tradition of his father's, and he 
recognizes the identity between the intelligence that 
he knows must control the universe, and the God of 
which his fathers testify. 

Nor is this all; but in the mysterious changes 
which take place on our own planet, in the gentle 
Spring, luxuriant Summer, fruitful Autumn and 
blighting Winter, with its storms and frosts — the 
"mysterious round" which brings us our seed time 
and harvest, and clothes the earth with vegetation 
and flowers, perpetuating that wonderful power we 
call life, the strangest fact in all the works of nature 
— in these mighty changes, so essential and benefi- 
cent, man recognizes the wisdom and power of God 
of whom his fathers bore record. 

As the heavens declare his existence and glory, so, 



94 



THE GOSPEL. 



likewise, do these changes and a thousand other 
things, connected with our earth; until lost in wonder 
and admiration, one exclaims with Paul, 'The invis- 
ible things of him from the creation of the world are 
clearly seen, being understood by the things that are 
made, even his eternal power and godhead." (Rom. 
i, 20.) Or else he calls to mind another scripture, 
still more sublime — "The earth rolls upon her wings, 
and the sun giveth his light by day, and the stars also 
giveth their light, as they roll up on their wings in 
their glory, in the midst of the power of God. * * * 
Behold, all these are kingdoms, and any man who 
hath seen any or the least of these, hath seen God 
moving in his majesty and power." (Doc. and Cov., 
Sec. 88, 45—47.) 

"But wandering oft, with brute unconscious gaze, 
Man marks not Thee; marks not the mighty hand, 
That, ever busy, wheels the silent spheres!" 

This much we may say, in conclusion, the tradition 
of the fathers, confirmed by the power of God as mani- 
fested in the works of nature, lays a broad founda- 
tion for an intelligent belief in God's existence. 



CHAPTER XIV. 

FAITH. — REVELATION. 

^^HE evidence of tradition, confirmed by the 
\w) works of nature, created the assurance or faith 
in the minds of men that God existed; and 
that faith led them to the performance of works of 



FAITH. — REVELATION. 



95 



righteousness that they might win his approbation; 
for doubtless, side by side with the tradition of his 
existence, came also the idea that he loved righteous- 
ness and truth, and those who wrought them. In 
other words, it is but reasonable to suppose that 
Adam brought from the period of his life on the other 
side of the Fall, some recollection of God's charac- 
ter and attributes, as well as of his being: And so well 
pleased was the Lord with the faith and works of 
some of these men, that he revealed himself to 
them, made them acquainted with his laws, purposes 
and designs, and conferred upon them authority to 
act in his name, as his messengers to the children of 
men who had not sufficient faith to seek for and 
enter into his presence. Such men have lived in 
the various ages of the world, and have ever been 
(or would have been, had the people only received 
them) a blessing unto their generation. 

Such a character was Enoch, whom we are told 
walked with God,* and received a revelation from 
the Lord in which was made known to him events to 
take place even down to the glorious coming of the 
Son of God, to execute judgment on the wicked. f 

Noah also, the tenth from Adam, received a rev- 
elation from God, and was made a messenger to the 
people of his generation, but they refused to receive 
his testimony, and perished in their sins. 
~* Gen. v, 24. 

f Jude, 14, 15. For a more detailed account of the rev- 
elations of God to Enoch, and the mighty work which that 
Patriarch did, the reader is referred to the Pearl of Great 
Price, pp. 18 to 29 inclusive. 



96 



THE GOSPEL. 



After Noah comes Abraham. He received special 
revelations from God, being visited by him in the 
plains of Mamre as the patriarch dwelt in a tent. 
It was at that time he received the promise of a son, 
and was told of the intention of the Lord to destroy 
the wicked cities of the plain, Sodom and Gomorrah; 
whereupon Abraham pleaded for the righteous that 
might be in the cities.* The Lord also gave him other 
revelations concerning the organization of the heav- 
ens and the laws by which they are governed; the 
order which was followed in the creation of this earth, 
and some things pertaining to the redemption of 
man.| 

The Lord also appeared unto Jacob in dreams and 
visions, and sent angels unto him, and to his son 
Joseph also, but we pass by these and come to the 
prophet Moses. 

The first revelation the Lord gave to Moses, that 
we have any account of, was at the burning bush, in 
Mount Horeb. There the Lord said to him: "I am 
the God of thy father, the God of Abraham, the God 
of Isaac, and the God of Jacob. And Moses hid his 
face for he was afraid to look upon God." (Exodus 
iii, 6.) Then and there the Lord commissioned him 
to go and deliver Israel, in the performance of which 
labor he received many manifestations that God was 
with him. 

In Exodus (chapters xix and xx) we have an 
account of God's glorious descent upon Sinai in the 

* Gen. xviii. 

t Pearl of Great Price— Book of Abraham, pp. 33—47. 



FAITH. — REVELATION. 



97 



presence of all Israel, and the revelations that he 
gave to them by his own voice: "And God spake all 
these words, saying, I am the Lord thy God, which 
have brought thee out of the land of Egypt, out of 
the house of bondage. Thou shalt have no other 
Gods before me." (Exodus xx, 1 — 3.) Then follow 
nine other commandments: 4 'And all the people saw 
the thunderings, and the lightnings, and the noise of 
the trumpet, and the mountain smoking: And when 
the people saw it, they removed and stood afar off. 
And they said unto Moses, speak thou with us, and 
we will hear; but let not God speak with us lest we 
die. * * * And the Lord said unto Moses, thus 
thou shalt say unto the children of Israel, ye have 
seen that I have talked with you from heaven." 
(Exodus xx, 18, 19—22.) 

Subsequently to this there was another grand 
revelation which the Lord gave to a number of the 
leading Elders of Israel. Moses thus records it: 
"Then went up Moses and Aaron, Nadab, and 
Abihu, and seventy of the Elders of Israel: and 
they saw the God of Israel : and there was under 
his feet as it were a paved work of a sapphire stone, 
and as it were the body of heaven in his clearness, 
and upon the nobles of the children of Israel, he laid 
not his hand: also they saw God, and did eat and 
drink." (Exodus xxiv, 9 — 11.) 

Moses after this left the other Elders and went 
into the mount, where he received the law of the 
Lord written by the hand of God on tables of stone, 
and also was instructed how to build a tabernacle 

8 



98 



THE GOSPEL. 



and the ark of the covenant. Indeed, throughout 
the lifetime of Moses the manifestations of God's 
power, and the revelations of his existence were 
frequent, and came in so direct a manner that there 
is left no room for doubt; for the Lord knew Moses 
face to face, so also knew Moses the Lord, and left 
his testimony on record. 

Time would fail me to tell of the revelations which 
God gave of himself to Joshua, and the judges whom 
he raised up to rule in Israel; to Samuel, and David 
and Solomon, and the prophets Isaiah, Jeremiah, 
Ezekiel, Daniel and the rest. I pass by all those and 
come to the dispensation opened by the the preach- 
ing of John the Baptist. 

The first direct revelation of God's existence after 
the opening of that dispensation was at the baptism 
of Jesus, the Son of God. Matthew's testimony 
respecting this revelation is as follows: "And Jesus, 
when he was baptized, went up straightway out of 
the water: and, lo, the heavens were opened unto 
him, and he [John]* saw the Spirit of God descend- 

* I supposed that John the Baptist was the only one 
who was a witness of the Holy Ghost resting upon Jesus 
in the form of a dove. In all the accounts given of this 
event, except by Luke, the pronoun "he" referring to 
J ohn, as in Matthew, is used. While in Luke it is not 
said that anyone else saw it, but the fact is merely stated 
that "the Holy Ghost descended in bodily shape like a 
dove and rested upon him." John's own testimony is as 
follows: "And John bore record, saying, I saw the Spirit 
descending from heaven like a dove, and it abode upon 
Him. And I knew him not: but he that sent me to baptize 
with water, the same said unto me, upon whom thou shalt 



Jb'ATTH. — REVELATION . 



99 



ing like a dove and lighting upon Him; and lo, a 
voice from heaven, saying, this is my beloved Son in 
whom 1 am well pleased." (Matt, iii, 16, 17.) With 
this also agrees the testimony of both Mark and John. 

Then next in order, that is the next direct revela- 
tion, is on the occasion of the transfiguration of 
Christ on the Mount, thus related by Matthew: 

"After six days he taketh Peter, James and John, 
his brother, and bringeth them up unto the high 
mountain apart, and was transfigured before them: 
And his face did shine as the sun, and his raiment 
was white as the light. And behold there appeared 
unto them Moses and Elias, talking with him. Then 
answered Peter, and said unto Jesus, it is good for 
us to be here, if thou wilt, let us build three taber- 
nacles; one for thee, one for Moses and one for Elias. 
While he yet spake a bright cloud overshadowed 
them: and behold a voice out of the cloud, which 
said: This is my beloved son in whom I am well 
pleased; hear ye him." (Matt, xvii, 1 — 5.) This same 
circumstance is also related by Mark and Luke. 

The New T Testament is replete with testimonies of 
the existence of God, both direct and indirect, but I 
shall here notice but one more; it will be found re- 
corded in the Acts of the Apostles (chapter vii). It 
is given at the martyrdom of Stephen. The Jews 
were so stung by Stephen's reproof for their hardness 
of heart, that they rushed upon him, "But he, being 

see the Spirit descending and remaining on him, the same 
is he which baptizeth with the Holy Ghost." (John i, 
32,33.) 



100 THE GOSPEL. 

full of the Holy Ghost, looked steadfastly into heaven, 
and saw the glory of God, and Jesus standing on the 
right hand of God, and said, Behold I see the heavens 
opened, and the Son of Man standing on the right 
hand of God." 

As before stated, the testimonies in the New 
Testament to the existence of God and his Son 
Jesus Christ are numerous. Indeed, I may say it is 
the one grand truth which the writers in that volume 
of revelation testify to; and around this primary fact, 
and dependent upon it for their existence and im- 
portance, are arranged all tl e other facts pertaining 
to man's redemption and future existence. 

But I wish to turn from the witnesses in the Jewish 
scriptures to others; for, numerous as those witnesses 
for God and Christ are among the Jews, they are not 
the only ones. 

In the Book of Mormon is an abridgment of the 
record of Ether, called the Book of Ether. It gives 
a brief account of a colony which the Lord led from 
the tower of Babel, where he confounded the language 
of the people, to the Western Continent. The prophet 
who, under God's direction, led this people in their 
journey was the brother of one Jared. At the com- 
mand of God he had built eight barges or vessels in 
which his company was to cross the mighty deep; 
and the brother of Jared prayed to the Lord that he 
would provide a means whereby they might have 
light in the barges, and he presented to the Lord 
sixteen small stones and asked that he would touch 
them with his finger and make them luminous, that 



FAITH. — REVELATION. 



101 



they might give them light. And as the Lord, in 
answer to the earnest prayer of his servant, stretched 
forth his hand to touch the stones, the brother of 
Jared saw the ringer of the Lord, and he was struck 
with fear. Yet receiving encouragement from God, 
he asked the Lord to show himself to him, a petition 
which the Lord, in consequence of the great faith of 
the man, granted him, and testified to the redemp- 
tion that He was yet to work out for the salvation of 
man. The testimony of the brother of Jared was 
placed upon record and was abridged by Moroni, and 
now comes to us in the sacred pages of the Book of 
Mormon* as a witness for God. 

In the account given in the Book of Mormon, of 
that colony which was led from Jerusalem, about six 
hundred B. C, by Lehi; and in the history of the 
nations that grew out of that colony, and flourished 
in the Western Continent, are many testimonies as 
to the existence of God; too many, in fact, to be 
enumerated here. All I can say is, that their 
-prophets were visited by angels from heaven, and 
they were instructed by dreams and visions, in which 
were shown to them, in remarkable plainness, the 
coming and mission of Messiah; the object to be 
attained by, and the power of the Gospel of Christ. 
In all these things they were taught by the inspira- 
tion of heaven, accompanied by wonderful demon- 
strations of the presence and power of the Lord. 

Then, in III Nephi, in the Book of Mormon, is 
an account of two visits of the risen Redeemer to 
* See Book of Ether in Book of Mormon, ch. IIL 



102 



THE GOSPEL. 



the Nephites, (descendants of the aforementioned 
Lehi) and of His labors among that people. Here, 
as in Jerusalem, Jesus announced himself as the Son 
of God, and bore testimony to the existence of his 
Father. The multitude, to whom he first revealed 
himself, had the satisfaction of beholding the wounds 
in his hands and in his feet and in his side; and this, 
that they might know in very deed, that He w^as the 
one w T ho had been slain in Jerusalem by the Jews, for 
the sins of the world — that he was the one of whom 
their prophets, from the beginning, had testified. 

Then, in the Book of Mormon, as in the Bible, is 
found a volume of testimony of God's existence; 
indeed, I may say the accumulated testimony of all 
the prophets of the Western Continent. 

I now turn to the testimony of the prophet of our 
own day. 

Joseph Smith, in giving an account of how he came 
to seek the Lord, informs us that he read that pas- 
sage in James which says: "If any of you lack wis- 
dom let him ask of God that giveth to all men liber- 
ally and upbraideth not; and it shall be given him." 
(James i, 5.) In obedience to that injunction, he 
retired to the woods to call upon the Lord, to learn 
from him which of all the religious sects he should 
join, for their division and contentions had perplexed 
his mind. For what occurred on that occasion I 
quote his own words: 

" After I had retired to the place where I had 
previously designed to go, having looked around me 
and finding myself alone, I kneeled down and began 



FAITH. — REVELATION. 



103 



to offer up the desires of my heart to God. I had 
scarcely done so, when immediately I was seized 
upon by some power which entirely overcame me, 
and had such astonishing influence over me as to bind 
my tongue so that I could not speak. Thick dark- 
ness gathered round me, and it seemed to me for a 
time as if I were doomed to sudden destruction. But, 
exerting all my pow r ers to call upon God to deliver 
me out of the power of this enemy, which had seized 
upon me, and at the very moment when I was ready 
to sink into despair and abandon myself to destruc- 
tion, not to an imaginary ruin, but to the power of 
some actual being from the unseen world, who had 
such a marvelous power as I had never before felt in 
any being —just at this moment of great alarm, I saw 
a pillar of light exactly over my head, above the 
brightness of the sun, which descended gradually 
until it fell upon me. It no sooner appeared than I 
found myself delivered from the enemy which held 
me bound. When the light rested upon me, I saw 
two personages, whose brightness and glory defy all 
description, standing above me in the air. One of 
them spake unto me, calling me by my name and 
said (pointing to the other), this is my beloved son, 
hear him" (Pearl of Great Price, pp. 87, 88.) 

Such is the testimony that Joseph Smith bears to 
the existence of God and his Son Jesus Christ; but 
there are other testimonies to follow. 

In a revelation called "A Vision,"* is found the 



* Doc. and Cov., sec. lxxvi. 



104 



THE GOSPEL. 



testimony of both Joseph Smith and Sidney Rigdon, 
from which I make the following extract: 

"We, Joseph Smith, Jun., and Sidney Rigdon, 
being in the Spirit on the sixteenth of February in 
the year of the Lord 1832, by the power of the Spirit 
our eyes were opened and our understandings were 
enlightened, so as to see and understand the things 
of God — even those things which were from the 
beginning before the world was, which were ordained 
of the Father, through his Only Begotten Son, who 
was in the bosom of the Father, even from the begin- 
ning, of whom we bear record, and the record which 
we bear is the fulness of the Gospel of Jesus Christ, 
who is the Son, whom we saw, and with whom we 
conversed in the heavenly vision. * * * And 
while we meditated upon these things, the Lord 
touched the eyes of our understandings and they 
were opened, and the glory of God shone round 
about; and we beheld the glory of the Son, on the 
right hand of the Father, and received of his ful- 
ness; and saw the holy angels, and they who are 
sanctified before his throne, worshiping God and the 
Lamb, who worship him forever and ever. And 
now, after the many testimonies which have been 
given of Him, this is the testimony last of all which 
we give of him, that he lives; for we saw him, even 
on the right hand of God, and we heard the voice 
bearing record that he is the Only Begotten of the 
Father — that by him and through him, and of him 
the worlds are and were created, and the inhabitants 
thereof begotten sons and daughters unto God." 



FAITH. — REVELATION. 



105 



Surely their testimony lacks nothing to be desired 
either as to directness or plainness. 

Then, in the Kirtland Temple, on the third of 
April, 1836, another revelation of the existence of 
the Son of God was given, and another witness was 
added to the list of those who in this dispensation 
have beheld the Lord — this was Oliver Cowdery. I 
quote the following from the revelation: 

"The vail was taken from our [the prophet Joseph's 
and Oliver's] minds and the eyes of our understand- 
ing were opened. We saw the Lord standing upon 
the breastwork of the pulpit, before us, and under his 
feet was a paved work of pure gold, in color like 
amber. His eyes were as a flame of fire, the hair of 
his head was white like the pure snow, his countenance 
shone above the brightness of the sun, and his voice 
was as the sound of the rushing of great w r aters, even 
the voice of Jehovah, saying — I am the first and the 
last, I am he who liveth, I am he who was slain, I 
am your advocate with the Father. Behold, your sins 
are forgiven you, you are clean before me, therefore 
lift up your heads and rejoice; let the hearts of your 
brethren rejoice, and let the hearts of all my people 
rejoice, who have, with their might, built this house* 
to my name, for behold 1 have accepted this house, 
and my name shall be here, and I will manifest myself 
to my people in mercy in this house." (Doc. and 
Cov., Sec. cx, 1 — 7.) 

Such, in brief, are some of the direct testimonies 
we have from the Jewish and Nephite scriptures, and 
* The Kirtland Temple. 



106 



THE GOSPEL. 



from the writings of inspired men in our own day 
concerning the existence of God and his Son Jesus 
Christ. And surely if human testimony can establish 
anything— any matter of fact, then the fact of God's 
existence is so established. The testimony comes 
from such a variety of sources, is delivered in so 
many different ages, from the first to the present, yet 
all blending so harmoniously, that it leaves nothing 
to be desired in point of consistency or harmony, 
quality or quantity. 

Let me here observe, in concluding this chapter, 
that God is no respecter of persons; but they who 
will approach him in faith, as these characters did, 
whose testimonies we have been examining, may have 
a knowledge of his existence also. But — adopting 
to my purpose, the language of the Doctrine and 
Covenants* — after any portion of the human family 
are made acquainted — either through tradition, or the 
testimony of those who have sought and found him 
— with the important fact, that there is a God, who 
has created and does uphold all things, the extent of 
their personal knowledge respecting his character and 
glory, will depend upon their diligence and faithful- 
ness in seeking after him; until, like Enoch, the 
brother of Jared, Moses, Joseph Smith, and Oliver 
Cowdery, they shall obtain faith in God, and power 
with him to behold him face to face. 



* Lecture II, on Faith, verse 55. 



FAITH. — THE CHARACTER OF GOD. 107 



CHAPTER XV. 

FAITH — THE CHARACTER OF GOD. 

/^LTHOUGH belief in the fact that God exists 
I— T is of first importance, it is not all that is 
J necessary to an intelligent faith. It is the 
primary element, perhaps, but there are others in 
addition to that which are needful to a rational exer- 
cise of faith — such an excercise of faith that will lead 
to eternal salvation in God's Kingdom. Something 
must be known of the character of God, of his attri- 
butes; for I hold this truth to be self-evident, that 
without some knowledge of God's character men can- 
not intelligently exercise faith in him. Without that 
knowledge faith will ever be imperfect, unsatisfactory, 
weak and comparatively unfruitful. Hence, we next 
proceed to inquire into the character of Deity, as he 
has revealed it to his children; aud as we are depend- 
ent upon revelation for the knowledge of God's exist- 
ence, so are we dependent upon revelation for what 
knowledge we have of his character. 

But before I proceed immediately to inquire into 
the character of the Deity, I think it necessary to 
remark that men, who exercise faith in God, must 
not only believe that he is, but recognize him as the 
creative power by whom all things are made and are 
sustained; that they recognize him as the Supreme 
Ruler. As I understand it, that much is implied in 
the term, God. Indeed, unless God is regarded as 
the supreme governing power, men could not center 



108 



THE GOSPEL. 



their faith in him for life and salvation. For if the 
idea existed that his power was not supreme, absolute, 
fear would be engendered in the hearts of men that 
there existed still other powers that would overturn 
his purposes, and prevent a fulfilment of his prom- 
ises; and where such fear exists there faith can- 
not be perfected. There is abundant testimony, 
however, in the scriptures which proves God to be the 
creator and sustainer of all things that exist, and the 
supreme power of the universe. In proof of this I 
quote the following: "Before the mountains were 
brought forth, or ever thou hadst formed the earth 
and the world, even from everlasting to everlasting, 
thou art God." (Psalms xc, 2.) "And thou, Lord, 
in the beginning hast laid the foundation of the 
earth; and the heavens are the works of thy hands: 
they shall perish; but thou remainest; and they shall 
wax old as doth a garment; and as a vesture shalt 
thou fold them up, and they shall be changed; but 
thou art the same, and thy years shall not fail." 
(Heb. i, 10—12.) 

The scriptures however are more specific than this 
as to the works of creation in connection with our 
earth and the heavens conuected with it. It is writ- 
ten: "God * * * hath in these last days 
spoken unto us by his Son, whom he hath appointed 
heir of all things, by whom also he made the worlds." 
(Heb. i, 1, 2.) 

From this it appears that God through and by 
Jesus Christ created the worlds, not only one world, 
but doubtless many; and this agrees with a number 



FAITH. — THE CHARACTER OF GOD. 109 



of other scriptures. The apostle John says, in opening 
his Gospel — in plain allusion to Christ: "All things 
were made by him; and without him was not any 
thing made that was made. In him was life; and 
the life was the light of men." (John i, 3, 4.) Paul 
also says: "But to us there is but one God, the 
Father, of whom are all things, and we in him; and 
one Lord Jesus Christ, by whom are all things, and 
we by him/' (I Cor. viii, 6.) "And hath translated 
us into the kingdom of his dear Son, * * * 
who is the image of the invisible God, the firstborn 
of every creature; for by him were all things created, 
that are in heaven, and that are in earth, visible and 
invisible, whether they be thrones, or dominions, or 
principalities, or powers: All things w T ere created by 
him, and for him : And he is before all things, and 
by him all things consist. And he is the head of the 
body, the church; who is the beginning, the first 
born from the dead, that in all things he might have 
the preeminence. For it pleased the Father that in 
him should all fulness dwell." (Col. i, 13—19.) 

It was doubtless these considerations which led 
President Young to say: "Christ is the author of 
this earth, of men and women, of all the posterity of 
Adam and Eve, and of every living creature that 
lives upon the face of the earth, that flies in the 
heavens, that swims in the waters, or dwells in the 
field. Christ is the author of salvation to all this 
creation, to all things pertaining to this terrestrial 
globe we occupy." (Journal of Discourses, Vol. 
Ill, p. 80.) 



110 



THE GOSPEL. 



Christ being, under the direction of the Father, 
the Creator and Redeemer of the earth, he and his 
Father have a proprietorship in this earth, and by 
virtue of that are the Supreme Governing Power in 
it. The Lord Jesus Christ, under directions from his 
Father, created it; he then redeemed it by his own 
suffering; he is now, and has been from the begin- 
ning, watching over it; and will yet sanctify it, and 
present it to the Father a glorious, celestial sphere 
to be added to the redeemed and glorified kingdoms 
of God. "Remember the former things of old," 
saith the Lord through Isaiah, "for I am God and 
there is none else; 1 am God and there is none like 
me, declaring the end from the beginning, and from 
ancient times the things that are not yet done, saying 
my counsel shall stand, and I will do all my pleasure/' 
(Isaiah xlvi, 8—10.) 

From the scriptures, then, we get abundant evi- 
dence that God is the creator of, and the power that 
sustains the heavens and the earth, and the Supreme 
Ruler of them; so that no fear need exist in the mind 
of any who put their trust in God, that other powers 
will or can thwart his purposes, for having all power 
in heaven and on earth, he is able to fulfil his prom- 
ises. 

I now come to the character of the Deity, as we 
have it revealed to us in the scriptures. The refer- 
ences I make are brief, though sufficient, I hope, for 
my purpose. I assure my readers, however, that 
they may be indefinitely extended as the scriptures 
are replete with such passages. 



FAITH. — THE CHARACTER OF GOD. 



Ill 



Moses says: "And the Lord passed by before 
him and proclaimed, the Lord, the Lord God, merci- 
ful and gracious, long-suffering and abundant in 
goodness and truth." (Exodus xxxiv, 6.) "The Lord 
executeth righteousness and judgment for all that 
are oppressed. He made known his ways unto Moses, 
his acts unto the children of Israel. The Lord is 
merciful and gracious, slow to anger and plenteous in 
mercy. But the mercy of the Lord is from everlasting 
to everlasting upon them that fear him, and his right- 
eousness unto children's children; to such as keep his 
covenant and to those that remember his command- 
ments to do them." (Psalms ciii, 6, 7, 8, 17, 18.) 

"Every good gift and every perfect gift is from 
above, and cometh down from the Father of lights, 
with whom is no ^variableness, neither shadow of 
turning." (James i, 17.) "For I am the Lord, I 
change not; therefore ye sons of Jacob are not con- 
sumed." (Mai. iii, 6.) "For God doth not walk in 
crooked paths, neither does he turn to the right hand 
nor to the left, or vary from that which he has said, 
therefore his paths are straight, and his course is one 
eternal round." (Doc. and Cov., sec. iii, 2.) "Listen 
to the voice of the Lord your God, even Alpha and 
Omega, the beginning and the end, whose course is 
one eternal round, the same to-day as yesterday and 
forever." (Doc. and Cov., sec. xxxv, 1.) 

"God is not a man that he should lie, neither the 
son of man that he should repent." (Numbers xxiii, 
19.) "Into thy hand I commit my spirit; thou hast 
redeemed me, 0 Lord God of Truth." (Psalms xxxi, 5.) 



112 



THE GOSPEL. 



"He is the rock, his work is perfect; for all his ways 
are judgment; a God of truth and without iniquity, 
just and right is he." (Deut. xxxii, 4.) 

"Of a truth I perceive that God is no respecter of 
persons, but in every nation he that feareth God and 
worketh righteousness is accepted with him." (Acts 
x, 34, 35.) 

"He that loveth not, knoweth not God; for God is 
love: * * * and he that dwelleth in love 
dwelleth in God, and God in him." (I John iv, 
8 — 16.) "For God so loved the world that he gave 
his only begotten Son, that whosoever believeth on 
him should not perish but have everlasting life." 
(John iii, 16.) 

I can think of no greater evidence of God's love 
than that exhibited in the act of permitting his Son, 
Jesus Christ, to come to the earth and suffer as he 
did for the sins of the world, that they might not 
suffer if they would but conform to his laws and thus 
accept the terms of salvation. It would seem, too, 
that the same attribute of love exists in the breast of 
the Son, for the sacrifice he made for the redemption 
of the world was a voluntary act. He was not com- 
pelled to make the atonement, but of his own free 
will he volunteered to become our ransom.* 

He himself, testified: "Therefore doth my Father 
love me, because I lay down my life, that I might 
take it again. No man taketh it from me, but I 
lay it down of myself. I have power to lay it down, 
and I have power to take it again. This comrnand- 
* Pearl of Great Price, p. 41. 



FAITH. — THE CHARACTER OF GOD. 113 



merit have I received of my Father." (John x, 
17, 18.) 

Thus, the atonement of Jesus, for the children of 
men, was an act which was voluntary; and his death 
and suffering for the world, was the strongest expres- 
sion of his love it is possible to conceive — "Greater 
love hath no man than this, that a man lay down his 
life for his friends." 

"From the foregoing testimonies, we learn the 
following things respecting the character of God: 
First, that he is merciful and gracious, slow to anger, 
abundant in goodness, and that he was so from 
everlasting, and will be so to everlasting. 

"Secondly, that he changes not, neither is there 
variableness with him; but that he is the same from 
everlasting to everlasting, being the same yesterday, 
to-day, and forever, and that his course is one eter- 
nal round, without variation. 

"Thirdly, that he is a God of truth and cannot lie. 

"Fourthly, that he is no respecter of persons, but in 
every nation he that fears God and works righteous- 
ness is accepted of him. 

"Fifthly, that he is love."* 

I conclude this chapter with the remarks made 
upon these attributes of Deity, to be found in one of 
the lectures on faith in the Doctrine and Covenants: 

"An acquaintance with these attributes in the 
divine character, is essentially necessary, in order 
that the faith of any rational being can centre in him 

* I quote the above paragraphs from the III Lecture on 

Faith, Doc. and Cov. 
9 



114 



THE GOSPEL. 



for life and salvation. For unless he was merciful 
and gracious, slow to anger, long suffering and full 
of goodness, such is the weakness of human nature, 
and so great the frailties and imperfections of men, 
that unless they believed that these excellencies 
existed in the divine character, the faith necessary 
to salvation could not exist; for doubt would take 
the place of faith, and those who know their weak- 
ness and liability to sin, would be in constant doubt 
of salvation, if it were not for the idea which they 
have of the excellency of the character of God, that 
he is slow to anger and long suffering, and of a for- 
giving disposition, and does forgive iniquity, trans- 
gression, and sin. An idea of these facts does away 
doubt, and makes faith exceedingly strong. 

"But it is equally as necessary that men should 
have the idea that he is a God who changes not, in 
order to have faith in him, as it is to have the idea 
that he is gracious and long suffering; for without 
the idea of unchangeableness in the character of the 
Deity, doubt would take the place of faith. But 
with the idea that he changes not, faith lays hold 
upon the excellencies in his character with unshaken 
confidence, believing he is the same yesterday, to- 
day, and forever, and that his course is one eternal 
round. 

"And again, the idea that he is a God of truth and 
cannot lie, is equally as necessary to the exercise of 
faith in him as the idea of his unchangeableness. For 
without the idea that he was a God of truth and 
could not lie, the confidence necessary to be placed 



FAITH. — THE CHARACTER OF GOD. 115 



in his word, in order to the exercise of faith in him 
could not exist. But having the idea that he is not 
man, that he cannot lie, it gives power to the minds 
of men to exercise faith in him." 

"But it is also necessary that men should have an 
idea that he is no respecter of persons, for with the 
idea of all the other excellencies in his character, and 
this one wanting, men could not exercise faith in 
him; because if he were a respecter of persons, they 
could not tell what their privileges were, nor how far 
they were authorized to exercise faith in him, or 
whether they were authorized to do it at all, but all 
must be confusion; but no sooner are the minds of 
men made acquainted with the truth on this point, 
that he is no respecter of persons, than they see that 
they have authority by faith to lay hold on eternal 
life, the richest boon of heaven, because God is no 
respecter of persons, and that every man in every 
nation has an equal privilege." 

"And lastly, but not less important to the exercise 
of faith in God, is the idea that he is love; for with 
all the other excellencies in his character, without 
this one to influence them, they could not have such 
powerful dominion over the minds of men; but when 
the idea is planted in the mind that he is love, who 
cannot see the just ground that men of every nation, 
kindred, and tongue, have to exercise faith in God so 
as to obtain eternal life." 

"From the above description of tjhe character of 
the Deity, which is given him in the revelations to 
men, there is a sure foundation for the exercise of 



116 



THE GOSPEL; 



faith in him among every people, nation, and kindred, 
from age to age, and from generation to generation/' 
(Doc. and Gov., Lectures on Faith, No. iii.) 



CHAPTER XVI. 

FAITH. — COURSE OF LIFE. 

<T HAVE now considered two elements which enter 
(fy into the principle of faith, and which are essen- 
tial to its existence; viz., a belief in the being 
of God; and, secondly, the nature of his character. 
There is still one more thing that must be considered, 
one more element that must enter into this principle 
of faith, before it can become a living, active power 
in the life of man — and that is, wherein the worth 
of faith exists. I may say of faith as Guizot does 
of science, that it may be a beautiful thing of itself, 
but it becomes a thousand times grander and more 
beautiful when it becomes a power; when it becomes 
the parent of virtue. Indeed if it does not become 
a power in the life of man, an incentive to noble 
deeds, it is a dead faith, and is as the body without 
the spirit, or as salt without its savor — it is good for 
nothing. 

The third element which is essential to faith as a 
power in the life of man, centres in and depends upon 
man rather than God. A belief in the fact that God 
exists, with a correct idea of his character is sufficient 
for man to exercise faith in him, but man must know 



FAITH. — COURSE OF LIFE. 



117 



something about himself also; that is, he must know 
that the course of life he is pursuing is in accordance 
with the will of heaven, is approved of God, before 
faith can become perfect, or have any marked influence 
with the heavens. This truth is self-evident. For 
what confidence can one have that his petition will 
be heard and answered by the Lord, if all the time 
he is conscious that he habitually, perhaps wantonly, 
violates the law of God — if he blasphemes the name 
of Deity, or speaks lightly, and may be slightingly, 
of sacred things, or walks contrary to the expressed 
will of the Lord in the matter of truthfulness, 
sobriety, chastity, honesty and brotherly kindness? 
What confidence, I ask, can such a person have that 
his petitions will be sufficiently respected either to be 
heard or granted? The understanding answers, none. 
It stands to reason that such persons must repent, 
and that earnestly, with real intent, with a fixed 
determination to respect God and his laws, before 
they can hope for the powers of heaven to be in- 
fluenced by them. It is the prayer of the righteous 
man that availeth much. 

On the other hand, if one walk in all honesty of 
heart before God; if to the best of his ability and 
knowledge, making due allowance for human frailty 
— and I do not under-estimate its influence in hinder- 
ing that perfect walk with God, that is desirable — he 
keeps the laws of his God, sacrificing his good 
name among men, if need be, or leaving father or 
mother, houses or lands, wives and children, counting 
all things but dross, when compared with the excel- 



118 



THE GOSPEL. 



lence of the knowledge of God — being faithful through 
good and through evil report — resulting, as it must 
do, in a consciousness of the approval of heaven — 
how strong will his confidence become in the presence 
of the Lord, and what blessings can the heavens 
withhold from him? 

It was this consciousness of having walked truly 
before his God, which, when the word of the Lord 
came to him, that he should surely die, enabled king 
Hezekiah to turn to the Lord, in confidence, and say: 
"Remember, now, 0 Lord, I beseech thee, how I 
have walked before thee in truth, and with a perfect 
heart, and have done good in thy sight." (Isaiah 
xxxviii.) And before Isaiah had left the house of 
the king, the word of the Lord came again to him, 
bidding him to return to the king with the glad 
message that his prayer had been heard, and fifteen 
years had been added to his life. 

It was this consciousness, coupled with a belief in 
God's existence and a knowledge of his character, 
that enabled the ancient saints to endure their 
sore afflictions taking joyfully the spoiling of their 
goods. By combining these elements of faith of 
which I have been speaking, they produced a power 
by which they ' 'subdued kingdoms, wrought right- 
eousness, obtained promises, stopped the mouths of 
lions, quenched the violence of fire, escaped the 
edge of the sword, out of weakness were made strong, 
waxed valiant in fight, turned to flight the armies of 
the aliens. Women received their dead raised to life 
again: and others were tortured, not accepting deliv- 



FAITH. — COURSE OF LIFE. 



119 



erance; that they might obtain a better resurrection: 
and others had trial of cruel mocking and scourgings, 
yea, moreover of bonds and imprisonment: they 
were stoned, they were sawn asunder, were tempted, 
were slain with the sword: they wandered about in 
sheepskins and goatskins; being destitute, afflicted, 
tormented. Of whom the world was not worthy: 
they wandered in deserts, and in mountains, and in 
dens and caves of the earth." (Heb. xi, 33 — 38.) 

Such is Paul's testimony respecting the faith and 
the power thereof among the saints on the eastern 
continent; and if we turn to the sacred pages of the 
Book of Mormon, a like record of sacrifice and hero- 
ism could be drawn up to the credit of the saints 
living on the western continent. 

And so also with the saints in this present 
dispensation. It was through faith that the prophet 
Joseph Smith had the heavens opened to him 
and received a glorious vision of God the Father 
and his Son Jesus Christ; it was through faith 
that he received the gold plates on which were 
engraven the history and scriptures of the Nephites, 
and translated them into the English language; it 
was by the power of faith that he organized the 
church and the quorums of the priesthood. It was 
by the power of faith, too, that the saints endured 
the persecutions heaped upon them in Missouri, the 
land of Zion, taking joyfully the spoiling of their 
goods, being whipped, imprisoned and murdered. It 
was by faith they gathered at Nauvoo and converted 
its swamps into a beautiful city, its wilderness into 



120 



THE GOSPEL. 



fruitful fields and erected the beautiful temple in the 
days of their poverty. By faith they restrained their 
anger when their prophet and patriarch were mur- 
dered while under the plighted faith of the state of 
Illinois.and committed no depredations on the ungodly 
within their power in retaliation for the cowardly 
assassination of their leaders whom they dearly loved. 

By faith they followed the prophet Brigham into 
the desert, going a thousand miles beyond the borders 
of civilization among savage Indian tribes, their only 
hope of protection being in the God of Israel. By 
faith they subdued the sterile soil and made it yield 
them the bounties of life, and filled the once barren 
wastes of the Bocky Mountain valleys with towns and 
villages, farms, gardens, and orchards and happy 
homes for an extent of more than five hundred miles; 
and by faith they have calmly endured fines, con- 
fiscations, exile and imprisoDment — persecution under 
the forms of law — at the hands of the United States 
government, rather than be untrue to their God. 

Such experiences as these I have referred to in the 
history of the saints, both of ancient and modern 
times, demonstrates to the heavens the strength or 
quality of faith possessed by the Saints, and also 
exhibits faith as a principle of power, for such it is; 
who can doubt it when we are told that through faith 
the worlds were framed by the Word of God;* and 
through faith the saints in all ages of the world have 
been able to perform the works already set down to 
their credit. 



* Heb. xi, 3. 



FAITH. — COURSE OF LIFE. 



121 



Another result flows from these experiences — these 
sufferings, trials and sacrifices of the saints. They 
bring to the faithful who endure them the assurance 
— nay, the knowledge of their acceptance with God. 
This knowledge occupies an important place in re- 
ligion, for it is through that means and through that 
alone, that men will be able to endure the trials that 
ever have and ever will, in a state of probation, beset 
the pathway of candidates for the celestial kingdom 
of God. "Such was and ever will be the situation of 
the saints of God, that unless they have an actual 
knowledge that the course they are pursuing is ac- 
cording to the will of God, they will grow weary in 
their minds, and faint; for such has been, and always 
will be the opposition in the hearts of unbelievers 
and those that know not God, against the pure and 
unadulterated religion of heaven (the only thing 
which ensures eternal life), that they will persecute 
to the uttermost all that worship God according to his 
revelations, receive the truth in the love of it, and 
submit themselves to be guided and directed by 
his will; and drive them to such extremities, that 
nothing short of an actual knowledge of their being 
the favorites of heaven, and of their having embraced 
that order of things which God has established for 
the redemption of man, will enable them to exercise 
that confidence in him, necessary for them to over- 
come the world, and obtain that crown of glory which 
is laid up for them that fear God." * * * 

"For unless a person does know that he is walking 
according to the will of God, it would be offering an 



122 



THE GOSPEL. 



insult to the dignity of the Creator, were he to say, 
that he would be a partaker of his glory when he 
should be done with the things of this life. But when 
he has this knowledge, and most assuredly knows 
that he is doing the will of God, his confidence can 
be equally strong that he will be a partaker of the 
glory of God." 

"Let us here observe, that a religion that does not 
require the sacrifice of all things, never has power 
sufficient to produce the faith necessary unto life and 
salvation; for, from the first existeDce of man, the 
faith necessary unto the enjoyment of life and salva- 
tion never could be obtained without the. sacrifice of 
all earthly things. It was through this sacrifice, and 
this only, that God has ordained that men should 
enjoy eternal life; and it is through the medium of 
the sacrifice of all earthly things, that men do 
actually know that they are doing the things that 
are well pleasing in the sight of God. When a man 
has offered in sacrifice all that he has for the truth's 
sake, not even withholding his life, and believing 
before God that he has been called to make this 
sacrifice because he seeks to do his will, he does 
know, most assuredly, that God does and will accept 
his sacrifice and offering, and that he has not, nor 
will. not, seek his face in vain. Under these circum- 
stances, then, he can obtain the faith necessary for 
him to lay hold on eternal life." 

"It is in vain for persons to fancy to themselves 
that they are heirs with those, or can be heirs with 
them, who have offered their all in sacrifice, and by 



FAITH. — COURSE OF LIFE. 



this means obtained faith in God and favor with him, 
so as to obtain eternal life, unless they, in like manner, 
offer unto him the same sacrifice, and through that 
offering, obtain the knowledge that they are accepted 
of him * * * From the days of righteous 
Abel to the present time, the knowledge that men 
have that they are accepted in the sight of God, is 
obtained by offering sacrifice. Arid in the last days, 
before the Lord comes, he is to gather together his 
saints who have made a covenant with him, by 
sacrifice: 'Our God shall come, and shall not keep 
silence: a fire shall devour before him, and it shall be 
very tempestuous round about him. He shall call to 
the heavens from above, and to the earth, that he 
may judge his people. Gather my saints together 
unto me; those that have made a covenant with me 
by sacrifice.' " (Psalms, 1, 3 — 5). 

' 'Those, then, who make the sacrifice, will have 
the testimony that their course is pleasing in the 
sight of God; and those who have this testimony will 
have faith to lay hold on eternal life, and will be 
enabled, through faith, to endure unto the end, and 
receive the crown that is laid up for them that love 
the appearing of our Lord Jesus Christ. But those 
who do not make the sacrifice cannot enjoy this faith, 
because men are dependent upon this sacrifice in 
order to obtain this faith; therefore they cannot lay 
hold upon eternal life, because the revelations of God 
do not guarantee unto them the authority so to do, 
and without this guarantee faith could not exist." 

"All the saints of whom we have any account, in 



124 



THE GOSPEL. 



all the revelations of God which are extant, obtained 
the knowledge which they had of their acceptance 
in his sight through the sacrifice which they offered 
unto him ; and through the knowledge thus obtained 
their faith became sufficiently strong to lay hold 
upon the promise of eternal life, and to endure as 
seeing him who is invisible; and were enabled, 
through faith, to combat the powers of darkness, 
contend against the wiles of the adversary, over- 
come the world, and obtain the end of their faith, 
even the salvation of their souls." (Doc. and Cov., 
Lecture on Faith, No. vi.) 

This, then, is my exposition of the grand principle 
of faith: It is an assurance of the mind of the exist- 
ence or reality of things not seen, or that have not 
been demonstrated to any other of the senses. It 
takes root in evidence, more or less convincing to the 
understanding; and the strength of the faith depends 
largely upon the quality and quantity of the evi- 
dence. The more unquestionable, the more over- 
whelming the evidence, the more strong and immov- 
able will be the faith. 

As a principle of religion man's faith centers in 
God for its hopes of salvation and eternal life. I 
have endeavored to show in the foregoing pages that 
in order that faith may be intelligently exercised in 
God, it is essential that there should be a belief in 
his existence, and correct ideas as to his character. I 
trust that the evidences pointed out as to the fact 
that he exists has been sufficient to produce that 
belief; and that the testimonies adduced have been 



REPENTANCE. 



125 



of a character to fix in the mind of the reader a just 
estimate of his character. If that has been accomp- 
lished, then I feel assured that a faith has been 
established in the mind that will lead to repentance, 
to an effort to yield obedience to the laws of heaveri; 
and that effort persevered in will, in time, bring the 
consciousness that the course of life being pursued is 
in accordance with the will of heaven, and by a 
union of these three elements, that is, a belief in the 
existence of God, a correct conception of his char- 
acter, and a knowledge that the course of life pur- 
sued is approved of him — will render faith perfect, 
will constitute it a principle of power, the incentive 
to all action — as really it is, whether in temporal or 
spiritual things — leading from one degree of knowl- 
edge or excellence to another, from righteousness to 
righteousness, until the heavens will be opened to them 
and they will hold communion with the Church of 
the First Born, with Jesus Christ, and with God the 
Father, and thus will they make their calling and 
election sure — through faith. 



CHAPTER XVII. 

REPENTANCE. 

QT N saying that the first result of belief in God, and 
($) in the revelations which he has given is repent- 
ance I shall raise no controversy, for it is a 
truth generally accepted; indeed it follows faith in 
logical sequence. No sooner does conviction of God's 



126 



THE GOSPEL. 



existence, and of the truth of the revelations which 
he has given of himself, and of his laws, dawn upon 
the mind, than man becomes conscious of his being 
a violator of the holy and just laws of heaven. In 
the days of his unbelief and spiritual darkness he 
sinned recklessly and wantonly, without regard to 
God and often in defiance of him, but when belief 
takes hold of the mind, and when mere belief begins 
to ripen into intelligent faith through becoming 
acquainted with the character of the Deity — when it 
becomes clear to the understanding that he is the 
creative and sustaining power of all things: when it 
is understood that from him man derives his exist- 
ence and that in him he lives, and moves and has 
his being; and when it is further known that his laws 
are beneficent and good, shaped for the purpose of 
ennobling man and exalting him; when some revela- 
tion of the great love of God and his Son Jesus Christ 
rushes in upon the mind like a flood of heavenly 
light into the darkness — how the haughty, rebellious 
spirit is humbled, the heart softened, and the whole 
demeanor changed ! With what contrition does the 
man, truly convinced of all these things we have 
enumerated respecting the Deity, seek the throne of 
grace and cry aloud: "0 God! Have mercy upon me, 
a sinner!" For almost at the same moment that faith 
took hold of him, he began to understand how great 
his sins were before God. And that realization grew 
upon him as conviction became more certain, until 
the spirit was bowed down with sorrow because of 
his many violations of the laws of righteousness. 



REPENTANCE. 



127 



Nor do these remarks apply only to those who 
have been enormously wicked. Take those of a 
naturally good disposition, and who have followed 
the light of reason, and even they, in taking a retro- 
spective view of their lives, will find that they have 
fallen far short of coming up to what they conceived 
to be their duty. Even the light they possessed — I 
mean aside from the revelations of God — revealed to 
them a higher moral excellence than they have 
attained to. They have not done as well as they 
could have done. This fact is evident — one of which 
all may give witness. This being true, that is, man 
seeing that he has come short of doing his whole 
duty according to his natural conceptions of what 
that duty was, how much more distant from the goal 
of desired excellence will he esteem himself when the 
light of revelation breaks in upon his life, bringing 
into bolder relief his mistakes, and revealing to him 
a purer moral and spiritual life than it was possible 
for his mind, unaided by revelation, to conceive. So 
that I venture the assertion that even the best men 
— by that I mean those who have best conformed 
their lives to the rules of conduct dictated by reason 
— will be ready to say with the apostle, "All have 
sinned, and come short of the glory of God." So 
that they, as well as those guilty of more flagrant 
sins, will, as faith takes possession of their minds, be 
brought to repentance through its influence, and be 
led to seek forgiveness of their sins, and reconcilia- 
tion with God. 

That repentance is the first result growing out of 



128 



THE GOSPEL. 



faith in God and the Gospel, is abundantly proven 
from the scriptures. The multitude that was 
assembled on the day of Pentecost, and listened to 
the remarks of the apostles, and even heard them 
speak in tongues, by the power of the Holy Ghost, 
were ready to scoff at those things, and even go so 
far as to say that these men were drunken with new 
wine; but when Peter arose and reasoned with 
them from the scriptures, proving from the law and 
the prophets that Jesus, whom the Jews had slain, 
was both Lord and Christ, his words and testimony 
were accompanied by so much of the power of God, 
that conviction took hold of the people, and, as with 
one voice, they cried, "Men and brethren, what shall 
we do?" In this instance, then, the first fruits of 
that faith which had been created in the minds of 
this people, was a desire to know what they were to 
do; and the first words that the inspired apostle said 
in reply were, "Repent, every one of you." (Acts ii.) 

Again, Paul, of Tarsus, afterwards the great apostle 
to the Gentiles, at first persecuted the disciples of 
Jesus, casting both men and women into prison for 
what he doubtless considered their blasphemous faith. 
And when Stephen was martyred, Paul stood by and 
held the clothes of those who did the ghastly, cruel 
deed. He appears to have been proud of and zealous 
in the prosecution of this work of opposition, but 
when the Lord appeared to him on the way to Damas- 
cus, and announced himself as Jesus whom he per- 
secuted, the ambitious, arrogant Paul was immediately 
humbled to the dust, and in tremulous accents he 



REPENTANCE. 



129 



inquired, "Lord, what wouldst thou have me to do?" 
(Acts ix.) How deep the sorrow, how sincere the 
repentance was which began in the very moment of 
his learning the fact that Jesus was the Lord, is 
witnessed by his life of zealous labors and suffering 
in the interest of the kingdom of Messiah. 

The Book of Mormon also furnishes a number of 
examples of like character. When a church was 
established among the Nephites, in the reign of good 
King Mosiah, about 100 B. C, the work of God was 
bitterly opposed, derided and persecuted by the sons 
of King Mosiah, and especially by Alma, one of the 
sons of the first Alma, and a man of great influence 
and consummate eloquence. Paul, like these men 
went about doing all the mischief to the people of 
God within their power; but at last an angel of the 
Lord appeared to them, to bring them to a knowl- 
edge of the truth, and this occurred in answer to the 
fervent prayers of their parents. The glory of God 
shone about the angel, and his voice shook the earth 
Alma was smitten dumb for a season, and had to be 
carried to the presence of his father; and when his 
speech returned to him, the eloquent scoffer of a few 
days before, was as humble as a child, and as peni- 
tent and submissive as it is possible for man to be. 
He repented of all his former sins, and throughout 
the remainder of his eventful life, he was a zealous 
missionary and a faithful witness for God.* 

Similar in point, too, is the case of Zeezrom, the 

* The history of this case is in the Book of Mosiah, Book 

of Mormon, ch. xxvii. 
10 



130 



THE GOSPEL. 



lawyer who withstood, for a time, the teachings of 
Alma and Amulek, but w r as brought to faith arid 
repentance through the manifestation of the power of 
God.* Enough, however, has been said in relation 
to a fact that in the very nature of things is largely 
self-evident; and surely after the illustration it has 
received, will not now be questioned; that is, that 
repentance is the first result growing out of faith in 
God and in revelation; and therefore it is the subject 
that, according to the natural order of things, must 
now receive our attention. 



CHAPTER XVIII. 

REPENTANCE. 

OMETHING of the importance of the subject 
of repentance, as connected with the Gospel, 
may be learned from the stress laid upon it 
by those who have been sent of God to instruct the 
people in the ways of life. The burden of John the 
Baptist's teaching was, "Repent ye, for the kingdom 
of heaven is at hand." (Matt, iii, 2.) Jesus also 
told the people of Jerusalem, that except they 
repented, they should perish. f When upon the 
Western Continent, among the Nephites, he also 
taught repentance as one of the conditions of salva- 

* See Book of Alma, xi — xvi. 
t Luke xiii, 1 — 5, 




REPENTANCE. 



131 



tion, saying to them, " Whosoever will hearken to my 
words, and repenteth and is baptized, the same shall 
be saved.". (Ill Nephi, xxiii, 5.) And of course it 
follows that those who repented not, and were not 
baptized, could not be saved. 

When the apostles, that were chosen in Judea, 
began the execution of the commission given them, 
to go and teach all nations, the very first thing they 
commanded the people who received their words to 
do, was that they should repent. f Paul bears witness, 
that though in the days of ignorance God winked at 
sins, when the Gospel was declared unto the people, 
he commanded men everywhere to repent. And in 
this last dispensation, the Lord inspired his servant 
Joseph Smith, to say, "We know that all men must 
repent, and believe on the name of Jesus Christ, * 

* * * or they cannot be saved in the kingdom 
of God." (Doc. and Cov., sec. xx, 29.) 

From these scriptures it is evident that repentance 
is one of the conditions of salvation, and, indeed, 
reason, no less forcibly than revelation, would teach 
us that it is one of the conditions on which salvation 
is predicated. It must forever precede a forgiveness 
of sins. He who is impenitent is in no condition to 
receive a forgiveness of sins; he does not desire it; he 
would not receive it; he refuses to surrender, and 
however much men and angels may deplore his state 
of mind, one cannot conceive how God would forgive 
any one in open rebellion to him and his laws, and 
who persists in that rebellion. Not until the spirit 

t Luke xiii, 1 — 5 



132 



THE GOSPEL. 



is humbled, not until the heart throbs with genuine 
sorrow for repeated violation of God's holy laws, not 
until the citadel of sin is surrendered, can man hope 
for forgiveness, or expect salvation. 

But what is repentance? I shall venture as a 
definition, that it is a deep and heartfelt sorrow for 
sin, producing a reformation of life. That is the 
significance of the word to my mind as associated 
with the Gospel, and I think such a definition arises 
from the spirit, and, I may say, the letter of the 
scriptures. 

"Repent, and turn yourselves from your trans- 
gressions; so iniquity shall not be your ruin. Cast 
away from you all your transgressions, whereby ye 
have transgressed; and make you a new heart and a 
new spirit, for why will ye die, 0 house of Israel?" 
(Ezek. xviii, 30, 31.) 

Such was the word of the Lord to Israel through 
the prophet Ezekiel. I call the attention of the 
reader to the fact, that the idea of turning away from 
transgressions, and making a new heart and a new 
spirit, or in other words, a reformation of life is asso- 
ciated with the commandment to repent, and forms 
part of it. 

Paul wrote an epistle to the Corinthian saints, 
reproving them for their sins, and his sharp reproofs 
filled them with sorrow. In a subsequent epistle to 
the same people, and alluding to the effect of his 
former epistle, he said: "Though I made you sorry 
w r ith a letter, I do not repent. * * * I rejoice, 
not that ye were made sorry, but that you sorrowed 



REPENTANCE. 



133 



unto repentance; for ye were made sorry after a godly 
manner, that ye might receive damage by us in noth- 
ing. For godly sorrow worketh repentance unto 
salvation not to be repented of: but the sorrow of 
the world worketh death." (II Cor. vii, 8 — 10.) 

From this passage it appears that Paul recognized 
two kinds of sorrow, or repentance, one of which has 
need to be repented of, because unfruitful of reforma- 
tion, and therefore not profitable in the way of salva- 
tion — the sorrow^ of the world, which worketh death. 
On the other hand is Godly sorrow, or repentance 
which bringeth salvation, known to both men and 
angels, aye, and likewise to God, by the fruit it bears 
— good works — forsaking evil, producing a reforma- 
tion of life. It leads him who stole to steal no more; 
him in the habit of getting drunk, to get drunk no 
more; him who blasphemed the name of God to 
do so no more; and so on as to all things in which 
man violates the sacred principles of righteousness. 

It is written in James: "Submit yourselves, there- 
fore, to God. Resist the devil and he will flee from 
you. Draw nigh to God and he will draw nigh to 
you. Cleanse your hands ye sinners; and purify your 
hearts, ye double minded. Be afflicted and mourn, 
and weep: let your laughter be turned to mourning, 
and your joy to heaviness. Humble yourselves in 
the sight of the Lord, and he shall lift you up." 
(James iv, 7 — 10.) 

Because of the stress here laid upon the necessity 
of humility, and the people being commanded to 
mourn and weep, to let their laughter be turned to 



134 



THE GOSPEL. 



mourning, and their joy to heaviness, some religious 
teachers (like the pharisees and scribes of old who 
tithed mint and anise and cummin, but omitted the 
weightier matters of the law, judgment, mercy and 
faith) give so much attention to weeping, mourning 
and crying aloud, in order to appear to be afflicted, 
that they have overlooked the weightier matters, 
cleansing their hands, purifying their hearts, resisting 
the devil and drawing nigh unto God. These ought 
they to do, and not leave the other — the weeping and 
mourning, inasmuch as it arises from a deep and 
heartfelt conviction of sinfulness — undone. 

But at present there is too much of what Paul would 
call "worldly sorrow" mixed up with the idea of re- 
pentance. Too much mourning over sin, yet running 
into temptation; an excess of lamentation and not 
enough of turning away from evil; in a word, the 
sorrow of the world, which worketh death, is too 
prevalent. How weary must be the old, old story 
to God and angels, as well as to men — "we have 
done those things we ought not to have done, and 
have left undone those things we ought to have 
done!" 

Then again, the sorrow of the world, the sorrow which 
worketh death, is too generally accepted for genuine 
repentance; the latter may be known and disting- 
uished from the former by its being accompanied by 
a reformation of life, a turning away from that which 
is evil — the kind of repentance required in the Gospel, 
the only kind that will be accepted of God, or that 
savors of salvation. God, whom we esteem as a 



REPENTANCE. 



135 



being in whom all the fulness of perfection dwells, 
must ever be more pleased with the substance of 
worship, or religion, or repentance than with the forms 
pertaining to it, and this is abundantly proven by 
instances recorded in holy writ. 

In the days of Israel's captivity in Babylon, certain 
messengers from those who were captive, Sherezer and 
Regem-melech and their men, went up to Jerusalem 
to inquire of the prophets and priests of the Lord if 
Israel while in captivity should keep the fast of the 
fifth month, and weep, separating themselves as they 
had hitherto done. In answer to these inquiries the 
word of the Lord came through the prophet Zechariah, 
and he asks: "When ye fasted and mourned in the 
fifth and seventh month, even those seventy years, 
did ye at all fast unto me, even to me? And when 
ye did eat, and when ye did drink, did not ye eat for 
yourselves and drink for yourselves? Should ye not 
hear the words which the Lord hath cried by the 
former prophets, when Jerusalem was inhabited and 
in prosperity, and the cities thereof round about her, 
when men inhabited the south and the plain?" 

He reminds them that through the former prophets 
he had commanded Israel to execute true judgment, 
to show mercy and compassion every man to his 
brother; to oppress not the widow and the fatherless, 
the stranger nor the poor; to let none imagine evil in 
his heart against his brother. But these things they 
neglected to do, and the Lord permitted their enemies 
to scatter them among strange nations. 

As a final answer to those messengers, however, 



136 



THE GOSPEL. 



the Lord gave these words: "These are the things 
which ye shall do : speak ye every man the truth to 
his neighbor, execute the judgment of truth and 
peace in your gates: and let none of you imagine evil 
in your heart against his neighbor: and love no false 
oath: for all these are things which I hate, saith the 
Lord." And then the Lord, on condition of their 
doing this, promised them that "The fast of the 
fourth month, and the fast of the fifth, and the fast 
of the seventh, and the fast of the tenth, shall be to 
the house of Judah joy and gladness and cheerful 
feasts; therefore love the truth and peace." (Zech. 
chapters vii and viii.) 

Surely, after the spirit of this circumstance is 
carefully considered, it will be admitted that I am 
right in my statement, that God is more pleased with 
the substance of repentance, than with the weeping 
and mourning attendant upon it; more satisfied 
with the reformation of the sinner, than with his 
affliction. 

Then, how reasonable and righteous, is this law ol 
repentance! When one, guilty of violating the laws 
of heaven, desires forgiveness, the very least thing 
that can be expected of him is, that he will refrain 
from doing again those things which constituted his 
offense, and form an honest resolution to refrain from 
evil, and will seek for the grace of God, for power 
from Him to carry the good resolve into execution. 

Moreover, repentance is chiefly beneficial to the 
person who practices it, The commandment from 
God to repent — always given in connection with the 



REPENTANCE. — HISTORICAL ILLUSTRATION. 137 



declaration of the Gospel — is really nothing more 
than an invitation to do one's self a kindness. It can 
only be an abomination to fools to depart from evil. 
It is written, also, that "Righteousness exalteth a 
nation; but sin is a reproach to any people." 
(Proverbs of Solomon.) And as it is with a nation, 
so it is with individuals. 

Again, the voice of inspiration says: u As righteous- 
ness tendeth to life, so he that pursueth evil, pur- 
sueth it to his own death." To repent, then, means 
to turn aside from the path which leads to death, 
and choose that which leads to life — to life eternal. 
And while the angels in heaven may rejoice over one 
who turns from the error of his way; yet, the chief 
good arising from the reformation of the sinner, is 
reaped by himself. 

Since God, then, in this matter of repentance seeks 
only the good of those of whom the requirement is 
made, "Let the wicked forsake his wicked way, and 
the unrighteous man his thoughts; and let him turn 
unto the Lord, and he will have mercy upon him; 
and to our God for he will abundantly pardon." 
(Isaiah lv, 7.) 



CHAPTER XIX. 

REPENTANCE. — HISTORICAL ILLUSTRATION. 

ISTORICAL illustration of the truth of the 
statement made by Isaiah, with which our 
last chapter closed, and which in effect says 
that the Lord will have mercy on the repentant 



138 



THE GOSPEL. 



sinner and abundantly pardon him — would be easy, 
whether in the experience of individuals or of peoples 
and nations. 

When Cain was crest-fallen because the offerings 
of his more righteous brother were accepted, while 
his own half-hearted and begrudgingly-tendered 
offerings were rejected, the Lord said to him, "Cain, 
why art thou wroth? and why is thy countenance 
fallen ? If thou doest well, shalt thou not be 
accepted? (Gen. iv, 6, 7.) So it would seem that 
the Lord was just as ready to receive Cain as he was 
Abel, if the former would only repent. 

In my first chapter on repentance (chapter xvii), I 
referred to the case of Paul's conversion, and I only 
name it again in order to call the reader's attention to 
the readiness with which the Lord forgave him fully, 
and made him an honored servant in his Church on 
his turning away from his sins. In the same chapter 
reference is also made to the case of Zeezrom, the 
lawyer, to Alma, the son of the first Alma, and to 
the sons of Mosiah his companions, all of whom, 
like Paul, were among the chief of sinners because 
they persecuted the Church of God; but on their 
sincere repentance, as in Paul's case, the Lord freely 
and abundantly pardoned them. 

Among the remarkable characters of old, perhaps 
none are more interesting than the person known in 
the Book of Ether as the brother of Jared.* He is 
the prophet whom God chose to lead away a colony 
from the great tower, built shortly after the flood, to 

* See Book of Mormon. 



REPENTANCE. — HISTORICAL ILLUSTRATION. 139 

the choice land of America, the Western Continent. 
After this colony had been led from the tower into 
the wilderness, they pitched their tents in a land they 
called Moriancumer, by the sea-side; and here they 
dwelt for four years. 

During this season of rest and peace they forgot 
their God, and neglected to call upon him. It 
seems, too, that the brother of Jared was guilty 
of this thing, as well as his brethren. At last the 
Lord appeared to the brother of Jared in a cloud, 
and reproved him for his neglect, and for the space 
of about three hours he chastened him for his sins. 
"And the brother of Jared repented of the evil 
which he had done, and did call upon the name of 
the Lord for his brethren who were with him. And 
the Lord said unto him, I forgive thee and thy breth- 
ren of their sins; but thou shalt not sin any more, 
for ye shall remember that my spirit will not always 
strive with man ; wherefore, if ye will sin until ye are 
fully ripe, ye shall be cut off from the presence of the 
Lord." (Book of Ether, in Book of Mormon, chap, 
ii.) Note how readily the Lord forgave as soon as 
the transgressors repented. 

Time would fail me to tell of Larnan and Lemuel, 
the elder brothers of Nephi, who so frequently were 
in rebellion against God, and their younger brother, 
whom the Lord had chosen to be a leader and a 
prophet unto them. How often they assaulted his 
person, bound him with cords, scorned his teachings, 
rejected his warnings and trampled the message of 
God under their feet. Yet as often as they repented 



140 



THE GOSPEL. 



both Nephi and the Lord forgave them, and that 
freely. 

The experience of these persons and that of many 
others related in holy writ, is surely sufficient to prove 
the willingness of God to forgive. Yet, take one 
more evidence of it, not from personal experience, 
however, but from the spirit of the teachings of the 
Son of God. On a certain occasion the apostle Peter 
came to Jesus and said: "Lord, how oft shall my 
brother sin against me, and I forgive him? till seven 
times? Jesus saith unto him, I say not unto thee, 
until seven times: but until seventy times seven." 
(Matt, xviii, 21, 22.) 

Since the Lord requires so much mercy, such a 
generous spirit of forgiveness in his children, may it 
not be reasonably concluded — inasmuch as every 
noble quality that man possesses is, in Deity, enlarged 
and perfected — that God is infinitely more forgiving 
than he has commanded his children to be? Such a 
conclusion, it seems to me, is but reasonable; and, 
indeed, it is needful that such an idea respecting the 
character of God, should exist in the minds of men; 
for, as I have remarked elsewhere, such is the weakness 
of man, and the frequency of his transgressions of 
God's law, that unless he knows that the Lord is 
merciful, slow to anger, long-suffering, and alwa}^s 
ready to forgive, he would become disheartened; 
glooomy despair would drive hope from the soul; and, 
hope once destroyed, leaves man a prey to all the 
fiends of hell. He will then give a loose rein to 
every passion, and under the whip and spur of his 



REPENTANCE. — HISTORICAL ILLUSTRATION. 141 

desperation, ride recklessly to certain and everlasting 
destruction. He would have no good, he would 
know no evil. Lucifer-like, he would exclaim: 

* * * "Whither shall I fly? 

Which way I fly is hell— myself am hell! 

And in the lowest deep, a lower deep 

Still opening wider, threatens to devour me!" 

But man is rescued from this gloomy prospect by 
the assurance of God's longsuffering and willingness 
to forgive; by knowing that while man may drive 
compassion from his heart, God never will. Yet stay! 
there is something more. Because of the loving kind- 
ness of our Father in heaven, as abundantly manifest- 
ed in his willingness to pardon our transgressions, 
let us not lay the flattering unction to our souls that 
we can go on sinning, carelessly and recklessly, with- 
out making any effort to resist evil, relying, nay, 
rather, presuming upon the kindness of God to for- 
give. Such a course would be doing despite to the 
grace of God; it would be an unmitigated insult to 
the Most High; a most presumptuous sin, deserving 
the severest condemnation. 

The Lord is faithful to forgive us our sins, and to 
cleanse us from our transgressions.* but it is on 
condition of our repentance, that we confess our sins, 
and make a manly, determined effort to forsake 
them. Therefore, while the tender mercies of our 
God, and his readiness to forgive should encourage 
men "to pray and not faint," and by that means 
seek forgiveness of sins, they should also remember 



* I John i, 9. 



142 



THE GOSPEL. 



that it is decreed that the spirit of the Lord will not 
always strive with man,* and that there are some 
sins that may not be forgiven either in this life, or in 
that which is to come.t 



CHAPTER XX. 

REPENTANCE. — HISTORICAL ILLUSTRATION. 

fF we turn to the history of peoples and nations 
in order to learn the lessons which their 
experience teaches, we shall find that the hand- 
dealings of God with them as collected bodies, as 
well as the experiences of individuals, demonstrate 
the same great facts of God's long suffering and 
abundant mercy, and of his willingness to pardon on 
the first manifestation of sincere repentance. 

It was not until the antediluvians had become 
thoroughly corrupt, not until every imagination of 
the thoughts of their hearts was evil continually, t 
and they rejected the teachings of Noah, and were 
beyond the hope of reformation, that the Lord sent 
the flood upon them and cut them off that they might 
not perpetuate for ever their corruption. 

Next in chronological order to the antediluvians 
stands the people of Jared: and from the brief 
history we have of them in the Book of Mormon, 
consisting of an abridgment of the twenty-four 
plates of the prophet Ether, we learn that they were 

* Gen. vi, 3. 

t Matt, xii, 31, 32. 

X Gen. vi. 



REPENTANCE. — HISTORICAL ILLUSTRATION. 143 



frequently in rebellion against God, and continually 
straying from his precepts and ordinances. Yet as 
often as they repented he forgave them; and not only 
that, but supplemented that forgiveness by such 
periods of prosperity, that one would think that even 
if they knew no more than the dumb ass that merely 
knows his master's crib, they must have been aw r are 
that it was to their present as well as to their eternal 
interests to live in obedience to the will of heaven. 
Yet sin, individual and national, was added to sin, 
transgressions followed close upon the heels of each 
other, and secret combinations were formed for 
robbery and to obtain political power, spreading 
rapine, murder and terror throughout the land, and 
menacing always the security of the political fabric. 

In the midst of all this the Lord labored patiently 
for their reformation, sending his servants, the 
prophets to them, to teach them the way of life and 
encourage them to observe the statutes and judgments 
of the Lord. When persuasion failed, then warning 
was given of calamities and judgments, followed by 
the chastening hand of God; but all to no purpose; 
reform they would not. They killed the prophets, 
and persecuted those who attempted to follow their 
counsels until they filled up the cup of their iniquity, 
and the spirit of the Lord entirely withdrew from 
them, and then began that series of wars in the sixth 
century B. C, which finally ended in the extermina- 
tion of the entire people.* 

* See the Book of Ether, Book of Mormon, for their 
history. 



144 



THE GOSPEL. 



The history of ancient Israel, as recorded in the 
Bible, is very similar to this. The Lord took them 
from the bondage of Egypt, to sanctify them a people 
unto himself. He gave them Moses and Aaron and 
other wise, faithful men to be their teachers, and led 
them from the dominion of Egypt towards a choice 
land, their journey being attended by such displays 
of God's glory and power as is seldom witnessed by 
the inhabitants of the earth. The Gospel of the Son 
of God ; was first presented to them, but when they 
would not abide its requirements, the law of Moses, a 
less excellent law, was given to be their school-master 
to bring them to Christ. * And when they complained 
against the free constitution that had been given 
them, and would no longer sustain the judges whom 
the Lord raised up to be their leaders, he gave them 
a kingdom according to their desires, f but warned 
them of the bondage to which it was liable to lead. 

The consequences of obedience to the laws which 
the Lord gave them through Moses, even before the 
death of that great leader, were plainly set before 
them; and surely the advantages that are there set 
forth, leave nothing to be desired, no matter how 
ambitious of place, power, honor, wealth, glory and 
dominion a nation might be. And, on the other 
hand, in case of their forsaking their God and his 
laws, the judgments, calamities, distress, wars, 
famines, pestilences, dishonor and destruction that 
follow, as a consequence of their apostasy from God, 

* Gal. iii; Heb. iv. 
t I Sam. viii. 



REPENTANCE. — HISTORICAL ILLUSTRATION. 145 

are drawn with such vividness, even down to the 
minutest detail, that had these things been written 
after they came to pass — after the threatened judg- 
ments were visited upon Israel, and especially upon 
Judah — in a word, if they had been written as history 
instead of prophecy — they could scarcely be more 
circumstantial than the prophetic words of Moses.* 

But notwithstanding all these promises of favor 
and blessing on the one hand, and the forewarnings 
of calamity on the other, Israel rebelled against 
God, wholly rejected him, and trampled upon his 
counsels. The generous instructions of the teachers 
whom the Lord raised up to instruct them in the 
things of righteousness and true government, were 
unheeded. They killed the force and spirit of the 
law of Moses by their vain traditions. The warnings 
of the prophets were unheeded, and the prophets 
themselves were stoned and murdered. The earnest 
appeals of Lehi, the sharp reproofs of Ezekiel, the 
prophetic pleadings of Jeremiah as well as the poetic 
fire and more splendid prophecies of Isaiah could do 
no more than to bring them to a partial repentance. 

These means of correction failing, there was 

occasional chastisement administered in wars, partial 

famines and seasons of captivity, to remind them 

that justice was not dead, though at times it appeared 

to sleep, and as a foretaste of the terrible wrath 

which would overtake them if they persisted in their 

rebellion and wickedness. But all this was of no 

avail. Neither the instructions of wise teachers, 

* See Deuteronomy xxviii. 
11 



146 



THE GOSPEL. 



nor reproofs of special messengers from God were 
sufficient to bring them to repentance : Neither 
moving eloquence, nor prophetic warnings, nor 
inspired portrayals of certain calamities could soften 
their obdurate hearts. Even chastisement failed to 
produce any permanent reformation. 

Finally, the Son of God came among them; but 
him they rejected, accused and condemned of 
blasphemy, before their senate, and sentenced him 
who did no sin to death; led him before Pontius 
Pilate, the Roman judge, and, under the pressure of 
popular clamor, compelled that functionary of the 
Roman government, against the sense of his better 
judgment, to sign the warrant for his death; and 
then, amid the cry of "Let his blood be upon us and 
our children," led him away to his crucifixion. 

The climax of their apostasy and rebellion had 
now been reached. Nothing more to their damna- 
tion could they add. They had sowed the wind, they 
must now reap the whirlwind. So they have. The 
full fury of outraged justice and righteousness broke 
upon them with a force that was irresistible. The 
Romans under Titus besieged their city, Jerusalem, 
and successfully cut off all supplies of food or assist- 
ance from the surrounding country. To the horrors 
of war waged by the Romans was added that of 
civil conflict within the walls of the city, more fruit- 
ful in calamity and cruelty than the actual conflict 
with the Roman soldiery. As if of distress there was 
not already enough, famine preyed upon them, and a 
million people perished from lingering starvation. If 



REPENTANCE. — HISTORICAL ILLUSTRATION. 147 



men were brutal, women became fiendish, and fed 
upon the flesh of their own offspring.* 

* An incident of this kind is thus related by Josephus: 
"There was a certain woman who dwelt beyond Jordan; 
her name was Mary, her father was Eleazar, of the village 
of Bethezob, which signifies the house of Hyssop. She 
was eminent for her family and her wealth, and had fled 
away to Jerusalem with the rest of the multitude, and was 
with them besieged therein at this time. The other effects 
of this woman, had been already seized upon, such, I mean, 
as she had brought with her out of Persia, and removed 
to the city. What she had treasured up besides, as also 
what food she contrived to save, had also been carried off 
by the rapacious guards, who came every day, running 
into her house for that purpose. This put the poor woman 
into a very great passion, and, by the frequent reproaches 
and imprecations, she cast at these rapacious villains, she 
had provoked them to anger against her; but none of them 
— either out of the indignation she had raised against 
herself, or out of consideration for her case — would take 
away her life: and, if she found any food, she perceived 
her labors were for others, and not for herself, and it was 
now become impossible for her anyway, to find any more 
food, while the famine pierced through her very bowels 
and marrow, when also her passions were fired to a degree 
beyond the famine itself; nor did she consult with any- 
thing, but with her passions and the necessity she was 
in. She then attempted a most unnatural tiling — and 
snatching up her son, who was a child, sucking at her 
breast, she said, 'O, thou miserable infant! for whom shall 
I preserve thee in this war, this famine, and this sedition? 
As to the war with the Romans, if they preserve our lives, 
we must be slaves. This famine also will destroy us even 
before that slavery comes upon us. Yet are these seditious 
rogues more terrible than the other. Come on; be thou 
my food, and be thou a fury to these seditious varlets, and 
a by- word to the world, which is all that is now wanting 
to complete the calamities of the Jews.' As soon as she 
had said this, she slew her son, and then roasted him, and 



148 



THE GOSPEL. 



At last the Romans forced an entrance into the 
city, and they with sword and flame were permitted 
to complete the ruin so well nigh accomplished by the 
Jews themselves. The beautiful temple was thrown 
down so that not one stone was left upon another 
which had not been thrown down. This was done by 
the Roman soldiery in their mad search for gold. 

ate the one-half of him, and kept the other half by her, 
concealed. Upon this, the seditions came in, presently; 
and, smelling the horrid scent of this food, they threatened 
her, that they would cut her throat immediately, if she 
did not show them what food she had gotten ready. She 
replied, that, she had 'saved a very fine portion for them;' 
and, withal, uncovered what was left of her son. Here- 
upon, they were seized with a horror, and amazement of 
mind, and stood astonished at the sight, when she said to 
them: 'Come, eat of this food; for I have eaten of it, my- 
self. Do not you pretend, to be either more tender than a 
woman, or more compassionate than a mother; but if you 
be so scrupulous, and do abominate this my sacrifice, as I 
have eaten the one half, let the rest be preserved for me, 
also.' After which, those men went out trembling, being 
never so much affrighted at any thing, as they had been 
at this, and, with some difficulty, they left the rest of that 
meat to the mother. Upon which, the whole city was full 
of this horrid action, immediately; and while everybody 
laid this miserable case before their own eyes, they trem- 
bled, as if this unheard of action had been done by them- 
selves. So, that those that were thus distressed by the 
famine, were very desirous to die; and those who were 
already dead, were esteemed happy, because they had not 
lived long enough, either to hear or to see such miseries." 
(Wars of the Jews; Josephus, Book VI, chapter iii.) 

I advise my readers to compare this incid( nt, and other 
calamities — described by Josephus, in these "Wars of the 
Jews," — with the prophecies which foretold these evils, 
found in Deuteronomy, xxviii. 



REPENTANCE, — HISTORICAL ILLUSTRATION. 149 



Jerusalem was laid waste and desolate. Hundreds of 
thousands of her people were put to death, and the 
remainder of them taken into captivity, or driven 
into exile. 

From that time until now, for more than eighteen 
centuries, they have remained a broken, scattered 
people; despised, hated, distrusted, unfriended, op- 
pressed; a hiss and a byword in every land where 
they have sought a home. They have learned by a 
sad experience that it is a terrible thing to reject the 
tender mercies of God, and fall under his displeasure. 

Turning again to the western continent, we have 
the experience of Israel in the east duplicated in that 
of the Nephites and Lamanites; the same lesson is 
taught by their experience, viz., that it is a fearful 
thing to rebel against God, and reject and fight 
against his truth. The half-naked American savage, 
with the desolation that surrounded him in a splendid 
land (I mean at the time it was discovered by the 
Europeans) and filled as it is with the ruins that 
testify to the grandeur of his departed glory, is a 
warning of deep significance to the nations now in 
the zenith of their power, not to follow in his foot- 
steps and reject the counsels of God against them- 
selves. 

What shall I say of the cities of Tyre and Sidon, 
of Nineveh with her hundred gates; of Babylon, 
"the glory of kingdoms, the beauty of the Chaldees 
excellence," with her mighty walls, her strong gates 
and towers, her palatial residences, her magnificent 
temples, her hanging gardens, the wonder and ad- 



J 50 



THE GOSPEL. 



miration of all who beheld them. Where are all 
these? Crumbled into shapeless heaps of ruins that 
are scarcely sufficient to show where they once stood — 
nothing left of them but their names. Where, too, are 
the grand empires of Assyria and Babylon, of Egypt 
and Persia, of Macedonia and Greece; and, lastly, 
where is Rome, the most stupendous political fabric 
yet constructed by the wisdom of man — where are 
all these? Where is their strength, their glory, their 
pride — nay, I ask more, where are the principles that 
formed the bases of their constitutions, the ideas by 
which they were governed — principles which they 
expected would forever perpetuate their institutions 
— where are all these things, as well as the empires 
themselves? Like the gorgeous temples, and cloud- 
capped towers of the cities we have named, they have 
dissolved into thin air, like the baseless fabric of an 
empty vision. Look at your maps of today, and you 
shall find no line or trace of them, not even of the 
boundaries which once marked the extent of their 
dominion. All is lost except their names and their 
history. As in the sight of God the mountains are 
as unstable and transient as the clouds, so nations 
rise and pass away. But seek out the causes of their 
dissolution, look well into it, and you will find that 
thesse nations no less than the children of Israel, 
both Jews and Nephites, were guilty of violating 
righteous principles, as they understood them, of refus- 
ing to repent, and of rejecting the counsels of God, 
and fighting against his truth. They were guilty of 
oppression, pride, licentiousness; they tyrannized over 



REPENTANCE. — HISTORICAL ILLUSTRATION. 151 

the meek and lowly; they wrung from the hands of the 
poor the wealth their labor created, that they might 
consume it upon their lusts. These abominations 
were the causes of their overthrow, and as one reviews 
the rise and fall of great kingdoms, republics, and 
splendid empires, he concludes that Byron might well 
say- 
Here is the moral of all human tales: 
Tis first freedom, and then glory; 

When that fails, wealth, corruption, 
Barbarism at last, and history, 
With all her volumes vast, 
Hath but one page. 

What lessons are here spread out for the reading 
of the nations of to-day! True, they might be 
offended if one should tell them that there was 
danger threatening them for their wickedness, for 
they esteem themselves righteous; so did the people 
of the ancient cities, and kingdoms I have named. 
It might be held treasonable, to say that the 
present governments, which encumber the earth, will 
pass away like the others have — like the chaff of the 
summer's threshing floor — for they think they have 
laid the foundation of their respective political 
fabrics on so sure a basis, that they will be perpetuated 
for ever. So thought the Babylonians, the Greeks, 
and especially the Romans; but they have passed 
away, and have left nothing behind them, but their 
names and the lessons which their follies and crimes 
teach. 

But I fear you have forgotten in this long digres- 
sion the subject in hand —repentance. Of the things 



152 



THE GOSPEL. 



I would have you remember, this is the sum: True 
repentance is sincere sorrow for sin, accompanied by 
a firm resolution to forsake that which is evil. The 
legitimate fruits of such sorrow — such repentance, is 
a reformation of life. And if, peradventure, through 
weakness of human nature one should fall into trans- 
gression, even after setting his heart to work righteous- 
ness, let him not be discouraged, but repeat his 
repentance, and I believe the experiences I have 
pointed out in these pages, both individual and 
national, demonstrate that God is good, and ' 'good- 
ness still delighteth to forgive." He is merciful 
and willing to pardon abundantly those who are 
sorry for their offenses, and will make a manly 
effort to reform. But on the other hand, those 
who mock him, and presumptuously sin, thinking 
to impose upon his long-suffering, have need to fear, 
both persons and nations, for all history teaches that 
it is a fearful thing to fall under the displeasure of 
the Most High. 



CHAPTER XXI. 

BAPTISM. 

XCEPT a man be born again he cannot see the 
kingdom of God." (John iii, 3.) Such was 
the statement of Jesus to Nicodemus, a 
Pharisee, and a ruler of the Jews, who came to Jesus 




BAPTISM. 



153 



by night to be taught of him. The statement of the 
Son of God created no little astonishment in the 
mind of Nicodemus, and he inquired if a man could 
be born again when he was old, could he enter a 
second time into his mother's womb and be born. Jesus 
then gave an answer which was explanatory of his 
first statement, saying: "Except a man be born of 
water and of the spirit he cannot enter into the king- 
dom of God." (John iii, 5.) 

There can be no question about being "born of 
water/' here alluded to, having reference to water 
baptism administered to those who accept the Gospel, 
and which, as administered for the first three cen- 
turies of the Christian era, represented, most com- 
pletely, a birth. The candidate for baptism being led 
down into the water, had his whole person immersed 
in it, then he was brought forth from that element, 
and gasped again the breath of life. In order that 
the resemblance of a birth in this may be clearly 
seen, I would remind my readers that the infant, 
previous to its birth, and while in its mother's womb, 
lives in the element of water, and is nourished by 
the generous tide of life which courses through her 
veins and visits her heart. At birth, that life 
which was connected with the mother is severed, 
the offspring comes forth from the womb, from the 
element of water, and breathes the air, which then 
becomes essential to its existence — it is born into 
this world. The likeness, in a general way, between 
this natural birth and Christian baptism, as described 
above, is sufficiently obvious. In both instances the 



154 



THE GOSPEL. 



persons are brought from one element into another, 
from the water in which they existed into the 
atmosphere. 

Many and various have been the views held respect- 
ing this ordinance, as to its necessity, its object, to 
whom it should be administered, and the manner in 
which it should be performed. Differences of opinion 
on this subject have led to schisms in the Christian 
world, and new sects have been formed, and that be- 
cause of peculiar views held in respect to baptism. 
But with those who are willing to take as authority 
absolute, the teachings of revelation as contained in 
the Bible, and more especially the revelations of the 
Lord in these days, there need be no confusion in 
relation to any of these questions that have per- 
plexed men in regard to this ordinance. 

The necessity of water baptism may be maintained 
upon the broad grounds that it is a commandment 
from God; for, as I have already shown in preceding 
chapters, the conditions of man's salvation may be 
summed up, in general terms, thus — implicit and 
complete obedience to the commandments of God; 
and, as it can be proven that baptism is a general 
commandment to all who would be saved, therefore 
it follows that baptism must be one of the things nec- 
essary to salvation. 

That baptism is a general commandment all may 
learn who will take the trouble to make an inquiry in 
respect to it. John the Baptist informs us that God 
sent him to baptize with water and to testify of Him 
who was to come after him, and who was to baptize 



BAPTISM. 



155 



with the Holy Ghost;* and those who refused to 
hearken to his teachings and to be baptized of him, 
"rejected the counsels of God against themselves." 
(Luke vii, 30.) 

Jesus himself, also, had those baptized who ac- 
cepted his teachings; and, indeed, soon after he 
began his public ministry, it was commonly reported 
that he made and baptized more disciples than 
John,f and when he gave his last great commission 
to his apostles, just on the eve of his departure from 
them, he said: 

"Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son and 
of the Holy Ghost: teaching them to observe all 
things whatsoever I have commanded you. (Matt, 
xxviii, 19, 20.) 

When the apostles began the execution of this com- 
mission, which was during the first Pentecost after it 
was given them, Peter commanded those who had been 
converted through his teachings, to be baptized in the 
name of Jesus Christ for the remission of their sins, 
and then he promised them the Holy Ghost. J Thus 
we see there can be no questson as to baptism being 
a general commandment, and one of the conditions of 
man's salvation, and that being true, how can that 
condition be neglected and still the blessing of salva- 
tion obtained? 

I may say further, by way of argument on the 

* John i, 33. 
t John iv, 1, 2. 
% Acts ii, 37, 38. 



156 



THE GOSPEL. 



necessity of baptism, that one may reasonably con- 
clude that the Lord does not deal with non-essentials, 
or require that which is not necessary of his children; 
therefore from the fact that God has commanded 
men to be born again, as well of water as of the 
Spirit; in other words, to be baptized of both water 
and the Spirit, it may be taken for granted that this 
baptism is essential to salvation. To question it being 
necessary, to say nothing of thrusting it aside as 
non-essential, is to sit in judgment upon the wisdom 
of God, who has ordained it as a means of salvation 
to man. 

Is it necessary to be born naturally in order to 
obtain life? All will answer: "Yes, we know of no 
other way, no other means by which life is obtained/' 
So likewise is it necessary that men should be born 
into the heavenly kingdom, as well of water as of 
the Spirit, in order to attain unto spiritual life in the 
kingdom of God; and without being born of the water 
and of the Spirit, Jesus himself declares that the king- 
dom of God cannot be seen, it cannot be entered into 
— * therefore baptism mustbe necessary to an entrance 
into the kingdom of God; and as there is, and can 
be, no salvation outside of that kingdom, baptism 
must be necessary to salvation. Not that there is 
saving virtue in the water itself, but the ordinance 
derives its virtue from the fact of its being appointed 
by the Lord as a means of grace to man. 

Again, I would ask, is a forgiveness of sins necessary 
to salvation? I think there can be but one answer 



* John iii, 3, 5. 



BAPTISM. 



157 



to that question, and that in the affirmative. Now, 
we are informed by both Mark and Luke that John 
the Baptist "Did baptize in the wilderness, and preach 
the baptism of repentance for the remission of sins;" 
and Peter commanded the multitude on Pentecost to 
"repent and be baptized in the name of Jesus Christ 
for the remission of sins;" (Acts ii, 38) hence it 
appears that baptism is the means appointed through 
which forgiveness of sins is obtained, and since it is 
evident that men cannot be saved in their sins, and 
remission of sins comes through baptism, therefore 
baptism is necessary to salvation. 

The necessity of baptism is further demonstrated 
in the experience of Paul and the devout gentile, 
Cornelius, as related in the Acts of the apostles. It 
will be remembered that Paul, at first, was a great 
persecutor of the saints, and that, while on the 
way to Damascus for the purpose of persecuting 
them, the Lord Jesus appeared unto him, in a pillar 
of light, above the brightness of the sun, and de- 
manded of Paul, "why persecutest thou me?" To 
which the trembling Paul said, "who art thou Lord?" 
"I am Jesus whom thou persecutest," was the reply. 
"Lord," said Paul, "what will thou have me to do?" 
"And the Lord said unto him, arise and go into the 
city, and it shall be told thee what thou must do." 

Then the Lord sent an angel to his servant, 
Ananias, living in Damascus, and directed him to go 
to Paul; and when Ananias came into the presence 
of Paul, after announcing to him that the Lord had 
chosen him for a witness for himself, he said: "And 



158 



THE GOSPEL. 



now, why tamest thou? arise and be baptized, and 
wash away thy sins, calling on the name of the Lord." 
(Acts ix. eh. ; also the xxii. and xxvi. chapters same 
book.) 

Thus Paul learned what the Lord would have him 
to do; and is it not a fair inference that it is neces- 
sary for all sinners to do likewise, viz. to be baptized, 
and wash away their sins? 

Cornelius, the devout gentile to whom we have 
alluded, was a man who prayed much, gave alms to 
the poor, and indeed was especially loved of the Lord. 
An angel was at last sent to him, to assure him that 
his alms and his prayers had come up in remembrauce 
before the Lord, and this messenger also told him to 
send men to Joppa where he would find one Peter, 
"And he shall tell thee what thou oughtest to do." 
(Acts x, 6); or, as Peter afterwards expressed it, in 
relating the circumstance to his fellow apostles — 
"send men to Joppa, and call for one Simon, whose 
sir-name is Peter; who shall tell the words, whereby 
thou and all thy house shall be saved." (Acts xi, 
13, 14.) 

After Peter went into the house of this devout 
gentile and heard of the mercies of God to him, he 
preached Christ unto him and his household, and as 
he spake of Jesus and the plan of salvation wrought 
out for mankind by him. the Holy Ghost was poured 
out upon them as a witness to Peter that the Gospel 
was for the gentiles as well as for the Jews. Then, 
turning to those that were with him, Peter said: 
"Can any man forbid water, that these should not 



BAPTISM. 



159 



be baptized, which have received the Holy Ghost as 
well as we? And he commanded them to be baptized 
in the name of the Lord." (Acts x, 47, 48.) 

Notwithstanding the general righteousness of Cor- 
nelius, and his acceptance with God, it became nec- 
essary that he should be instructed in the Gospel, and 
taught words whereby he and his house should be 
saved; and, in connection with other things that they 
were taught as necessary for their salvation, was the 
commandment for them to be baptized. 

Paul, in writing to the Corinthian saints, uses 
this expression, which to the world sounds strange 
and incomprehensible: "Else what shall they do 
which are baptized for the dead, if the dead rise not 
at all? Why are they then baptized for the dead?" 
(I Cor. xv, 29.) And if baptism, as some maintain, 
is not essential to salvation, I would ask, why then 
was it considered necessary, by the primitive Christ- 
ians, that there should be such a thing as baptism for 
the dead?* Is it not conclusive, that if it was nec- 
essary for some one to be baptized for the dead who 
had not had the privilege of attending to that ordi- 
nance for themselves, that baptism is essential to sal- 
vation? 

But now to come to the most positive of all pas- 
sages in the New Testament upon this subject: Mark, 
in giving the account of the commission which Jesus 
gave to the apostles uses this language: "Go ye into 

* The subject of salvation for the dead is treated at 
length in a subsequent chapter, hence I enter into no 
explanation here. 



160 



THE GOSPEL. 



all the world, and preach the Gospel to every creature. 
He that believeth and is baptized shall be saved; 
but he that believeth not" [and consequently fails to 
repent, be baptized or perform any other act of obedi- 
ence] "shall be damned." (Mark xvi, 15, 16.) Here 
the matter is before us in the most unequivocal 
terms; those who believe and are baptized have the 
sure promise of God that they shall be saved; w^hile 
those who believe not, and therefore are not baptized 
are threatened with condemnation. 

1 have thus far, confined my illustrations and 
arguments — upon the necessity of baptism — to the 
Jewish scriptures. I have done so, because the 
young Elders, into whose hands this work will fall, 
will doubtless be called upon to teach this principle, 
and support it in the main, upon the authority of 
what is written in the Jewish scriptures. But if we 
turn to the Nephite scriptures, the Book of Mormon, 
we shall find it sustains the same views in respect to 
the necessity of baptism, as those we have examined 
in the scriptures of the Jews. 

The Lord revealed to the first Nephi, in a vision, 
very much of the life and labors of the Son of God, 
although the said Nephi flourished in the fifth cen- 
tury B. C. Among other things, it was revealed to 
him, that the Son of God would be baptized in water 
by a prophet who should be raised up for that pur- 
pose. Subsequently, when Nephi desired to impress 
his brethren with the importance and necessity of 
baptism, he said: 

"I would that ye should remember that I have 



BAPTISM. 



161 



spoken unto you concerning that prophet which the 
Lord showed unto me, that should baptize the Son of 
God, which should take away the sins of the world. 
And now, if the Lamb of God, he being holy, should 
have need to be baptized by water, to fulfil all right- 
eousness, 0 then, how much more need have we, 
being unholy, to be baptized, yea even by water. 
And now I would ask of you, my beloved brethren, 
wherein the Lamb of God did fulfil all righteousness 
in being baptized by water? Know ye not that he 
was holy? But notwithstanding he being holy, he 
showeth unto the children of men, that according to 
the flesh, he humbleth himself before the Father, 
and witnesseth unto the Father that he would be 
obedient unto him in keeping his commandments. * 
* * * And again, it showeth unto the children 
of men the straightness of the path, and the narrow- 
ness of the gate, by which they should enter, he 
having set the example before them. And he said 
unto the children of men, Follow thou me. Where- 
fore, my beloved brethren, can we follow Jesus, save 
we be willing to keep the commandments of the Father? 
And the Father said, Repent ye, repent ye, and be 
baptized in the name of my beloved Son. And also, 
the voice of the Son came unto me, saying, He that 
is baptized in my name, to him will the Father give 
the Holy Ghost, like unto me; wherefore follow me, 
and do the things ye have seen me do/' (Book of 
Mormon, II Nephi, xxxi.) 

The first Almas teachings are in accord with this: 
"And now I, Alma, do command you in the language 



162 



THE GOSPEL. 



of Him who hath commanded me, that ye observe 
to do the words which I have spoken nnto )^ou. I 
speak by way of command nnto yon who belong to 
the church; and to those who do not belong to the 
church, I speak by way of invitation, saying, Gome 
and be baptized nnto repentance, that ye also may 
be made partakers of the fruit of the tree of life." 
(Alma v, 61, 62.) 

The plain and fair inference from this last clause 
is, that those who refused to be baptized, would not 
have right to the tree of life. 

Further on in his book, he says: "And not many 
days hence, the Son of God shall come in his glory; 
* * * And behold he cometh to redeem 
those who will be baptized unto repentance through 
faith on his name." (Alma ix, 26, 27.) 

Here, again, the fair inference is, that those who 
would reject baptism, could not be redeemed; hence 
the necessity of baptism. 

Turning to the revelations which the Lord has 
given in this dispensation, in which he commissioned 
men to preach the Gospel, he said: "Go ye into all the 
world, preach the Gospel to every creature, acting in 
the authority which I have given you, baptizing in 
the name of the Father, and of the Son, and of the 
Holy Ghost; and he that believeth and is baptized 
shall be saved, and he that believeth not shall be 
damned." (Doc. and Gov., sec lxviii, 8—10.) 

Still more emphatic perhaps, because it leaves 
nothing to implication, is the passage which reads 
(and this, too, is in connection with sending out men 



OBJECT OF BAPTISM. 



163 



to preach the Gospel); "He that believeth and is 
baptized shall be saved, and he that believeth not, 
and is not baptized, shall be damned." (Doc. and 
Gov., sec. cxii, 29.) 

Thus in the present dispensation, as well as in the 
former ones, committed to the Jews and Nephites, 
the necessity of baptism is beyond all question. 



CHAPTER XVI. 

OBJECT OF BAPTISM. 

<T N speaking of the necessity of baptism I inci- 
($!' dentally referred to the object of the ordinance 
also; which the reader will doubtless remember, 
is for the remission of sins. Such was the object for 
which John the Baptist administered baptism. Mark 
says: "John did baptize in the wilderness, and preach 
the baptism of repentance for the remission of sins." 
(Mark i, 4.) Luke also says: "And he [John] came 
into all the country about Jordan, preaching the 
baptism of repentance for the remission of sins." 
(Luke iii, 3.^ 

Here it may be a proper time to call attention to 
the fact that many seek to make nice distinctions 
between the baptism of John and what they call 
Christian baptism; that is, baptism in the name of 
Jesus after the death and resurrection of Messiah, by 
which members were admitted into the Kingdom of 
Christ. The controversy on this subject became par- 



164 



THE GOSPEL. 



ticularly sharp in the sixteenth century. Zwingle 
and Calvin, on the one hand, maintained that the 
two baptisms were identical, and for the same pur- 
pose, only that John baptized in the name of the 
future Messiah, while the apostles baptized in the 
name of the Messiah already come; on the other 
hand, Luther, Melaocthon and the Catholicsma in- 
tained there was an essential difference. The latter 
adopted the views of Tertullian, who lived about the 
close of the second century and the beginning of the 
third. To the baptism of John, Tertullian ascribed 
the negative character of repentance, and to Christ- 
ian baptism the positive impartation of a new life. 
This distinction, it is maintained arises from the words 
of John himself; viz., "I indeed baptize with water 
unto repentance; but he that cometh after me is 
mightier than I, * * * he shall baptize you 
with the Holy Ghost and with fire."* But this reason 
for any such distinction as that sought to be made is 
worthless when it is remembered that while Jesus did 
baptize with the Holy Ghost, and commissioned others 
to do so, still that baptism of the spirit did not sup- 
plant water baptism for the remission of sins. It was 
simply an additional principle and ordinance to the 
doctrines taught by John; and Jesus continued to 
authorize water baptism before his crucifixion, f and 
commissioned his apostles to continue it after He 
departed from them.t The New testament is replete 

* Matt, iii, 11; see also Luke iii, 16, and John i, 25, 

t John iii, 22 and iv, 1 — 3. 

% Matt, xxviii, 19, and Mark xvi, 15, 16. 



OBJECT OF BAPTISM. 



165 



with instances of water baptism standing in con- 
nection with, though, as a rule, preceding the bap- 
tism of the Holy Spirit. Whereas, to make the 
words of John quoted a valid reason for supposing 
a difference between the baptism of John and water 
baptism after Jesus was resurrected, it would be nec- 
essary to prove that the baptism of the Spirit took the 
place of water baptism as administered by John, which 
is contrary to the facts in the case, as already noted. 

The ordinance of baptism, associated with the 
proclamation of the Gospel, in any age of the world, 
is always the same, whether taught by Adam, Enoch, 
Noah, Abraham, Moses, the Jaredite or Nephite 
prophets on the western continent, or by John the 
Baptist among the Jews. It was administered in the 
same manner, with the same object in view, and with 
the same powers and graces attending it before the 
crucifixion of Messiah as after that event. Only 
those who administered it before Jesus came in the 
flesh, performed* the ordinance in the name of a 
future Messiah, while those who have officiated since 
the death of Jesus, have done so in the name of 
the Messiah already come; and that is a difference of 
little moment.* 

* These views are capable of the strongest proofs from 
the writings of Moses as revealed to Joseph Smith and 
now contained in the Pearl of Great Price; from the Book 
of Mormon; Doctrine and Covenants; and also from the 
Bible. But the reader will find a subsequent chapter on 
"The History of the Gospel" in which the subject is treated 
at some length, and to that chapter the reader is here 
referred if he now wishes to push further his investigation. 



166 



THE GOSPEL. 



One thing which has contributed largely towards 
creating the impression that a difference existed 
between the baptism of John and Christian baptism, 
is the account given in Acts of Paul's finding a 
number of disciples — twelve in all — at Ephesus, of 
whom he asked if they had received the Holy Ghost 
since they believed; to which they replied, they had 
not so much as heard of the Holy Ghost. C£ And he 
said unto them, unto what then, were ye baptized? 
And they said, unto John's baptism. Then said Paul, 
John verily baptized with the baptism of repentance, 
saying unto the people, that they should believe on 
him which should come after him, that is on Christ 
Jesus. When they heard this, they were baptized in 
the name of the Lord Jesus. And when Paul had 
laid his hands upon them, the Holy Ghost came on 
them: and they spake with tongues and prophesied." 
(Acts xix, 1 — 6.) The fact of Paul rebaptizing those 
people, who, according to their statement, had been 
baptized "unto John's baptism," does not necessarily 
argue a difference between baptism as administered 
by John and Christian baptism. The circumstance 
of this rebaptism may be reasonably attributed to 
other causes. 

The preaching of John was always accompanied 
with a reference to one who should follow after him, 
mightier than he was, whose shoe latchet he esteemed 
himself unworthy to unloose : and his baptism was 
always attended b} T the declaration: "I, indeed, 
baptize with water unto repentance, but he that 
cometh after me is mightier than I; * * 



OBJECT OF BAPTISM. 



167 



he shall baptize you with the Holy Ghost. " So the 
apostle Paul, when he found these disciples, who 
claimed to have been baptized unto John's baptism, 
and yet had not so much as heard of the Holy 
Ghost, he might well have his suspicions as to the 
validity of their baptism, and suspect that some 
person, but partially acquainted with the doctrine of 
John, and, without authority, had taken it upon 
himself to baptize these parties. Upon these suspi- 
cions, and in order, doubtless, to put the validity of 
their baptism beyond all question, he re-baptized 
them with water, and then followed the baptism of 
the Spirit. This, to my mind, is the most reasonable 
conclusion to come to respecting this circumstance. 

But now t<> return to the subject of this chapter — 
the object of baptism: 

We have already seen in the first paragraph of 
this chapter, that John taught that baptism was for 
the remission of sins. If we turn to the teachings 
of the apostles, we shall find that they also taught 
that baptism was for that purpose. In that memor- 
able discourse which Peter preached at the com- 
mencement of the labor of the apostles, after the 
departure of the Master, when the people, convinced 
by the power of God which rested upon the apostles, 
that they were commissioned of God with a message 
to the world, cried out as with one voice — "Men and 
brethren, what shall we do?" — he replied: "Repent 
every one of you, and be baptized in the name of 
Jesus Christ, for the remission of sins." (Acts ii, 
38.) Surely nothing in the way of simplicity, plain- 



168 



THE GOSPEL. 



ness or positiveness is left to be desired here. He 
who runs may read, and the wayfaring man though 
a fool, need not be in doubt in respect to the object 
of this ordinance. 

Other passages in the New Testament, however, 
are in harmony with this. When Ananias, in obe- 
dience to the commandment from the Lord, went to 
the afflicted and humbled Paul, to tell him what he 
ought to do, he commanded him to arise and be 
baptized, and wash away his sins.* 

Again it is said: "Know ye not that so many of us 
as were baptized into Jesus Christ were baptized into 
his death? Therefore, we are buried with him by 
baptism into death: that like as Christ was raised up 
from the dead by the glory of the Father, even so we 
also should walk in newness of life * * * 
knowing this, that our old man is crucified with him, 
that the body of sin might be destroyed, that hence- 
forth we should not serve sin." (Romans vi, 3 — 6.) 
In this passage also, as well as in those previously 
considered, stands the grand truth that, connected 
with baptism is the crucifixion of the old man of sin, 
the destruction of "the body of sin;" and that as 
Christ arose from the grave by the power of the 
Father, so those who in baptism have been buried 
with Christ should also rise from the watery grave to 
a newness of life. What, I ask, does all this mean, 
if it does not mean that through baptism it is ordained 
that men receive a remission of sins, and are made 
new men in Christ Jesus? 



* Acts xxii, 16. 



OBJECT OF BAPTISM. 



169 



If we turn from the scriptures to the traditions 
of the early Christians, we shall find that their 
understanding of the subject is in harmony with the 
observations and deductions in the foregoing. 

Justin Martyr, who wrote about the middle of the 
second century, in describing the customs observed in 
receiving new members into the Christian societies, 
says: "Those who believe and are persuaded that the 
things we teach and inculcate are true, and who 
profess ability thus to live, are directed to pray with 
fasting, and to ask of God the forgiveness of their 
former sins. * * * Then we conduct them to a 
place where there is water; and they are regenerated 
[baptized], in the manner in which we have been 
regenerated [baptized]; for they receive a washing 
with water in the name of the Father of all. * * * 
This washing is likewise called illumination; because 
the minds of those who have learned these things 
are enlightened." He then describes the manner in 
which the sacrament of the Lord's supper was 
administered; and thus concludes: "And this food 
is called by. us the Eucharist, which it is unlawful 
for any one to partake of, unless he believes the 
things taught by us to be true, and has been washed 
[baptized] with the washing for the remission of sins 
in regeneration, and lives according to what Christ 
has taught.''* 

Of baptism in the third century Dr. Mosheim 
says: "Baptism was publicly administered twice a 

* Second Apology of Justin Martyr. Quoted in Murdock's 
Mosheim, 3d ed., vol. I, p. 137— note. 



170 



THE GOSPEL. 



year, to such candidates as bad gone through a long 
preparation and trial; and none were present as 
spectators but such as had been themselves baptized. 
The effect of baptism was supposed to be the remission 
of sins."* 

In Machine's translation of Dr. Mosheim's Church 
History is a passage from Letter [Seventy -third, of 
Cyprian, Bishop of Carthage, in which that writer 
says (he wrote in the third Century): "It is manifest 
where and by whom the remission ff sin conferred in 
baptism is administered: They who are presented to 
the rulers of the Church, obtain by our prayers and 
imposition of hands, the Holy Ghost." 

The following quotation will show what importance 
is attached to baptism, as to its necessity and object, 
by the Roman Catholic Church: "Baptism is a sacra- 
ment absolutely necessary for all, without which no 
one can enter into the kingdom of God, for Jesus 
Christ has said, 'Amen, amen, I say to thee, unless a 
man be born again of water and of the Holy Ghost, 
he cannot enter into the kingdom of God.' Hence 
it was not enough for Saul of Tarsus, converted on 
the road to Damascus, f to believe; nor for the 
Chamberlain of Queen Candace, met on the road by 
Philip, the Deacon ;J they had to be baptized in order 
to obtain remission of their sins, and thus be in the 
way of salvation; therefore in the Nicene Creed we 
say: 'I acknowledge one Baptism for the remission of 
sins." (Catholic Belief (Bruno) pp. 56, 57.) 

* Murdock's Mosheim, vol. I (3d edition), p. 189. 
t Acts ix, 18. t Acts viii, 38. 



OBJECT OF BAPTISM. 



171 



The Book of Mormon, which we have found so 
explicit in its treatment of other doctrines, is none 
the less so in respect to the one now under discussion 
— the object of baptism. In the teachings of Alma 
we have the following: "Now, I say unto you, that 
ye must repent, and be born again; for the Spirit 
saith, if ye are not born again, ye cannot inherit the 
kingdom of heaven; therefore, come and be baptized 
unto repentance, that ye may be washed from your 
sins." (Alma vii, 14.) 

It is written of the third Nephi, that just about 
the time of Messiah's birth, "he went among the 
people, and also many others, baptizing unto repent- 
ance, in the which, there were a great remission of 
sins." (Ill Nephi, i, 23.) 

This work he continued for more than thirty years 
after the sign in the heavens of the birth of Messiah 
had been given. Mormon says of Nephi, that in 
the thirty and third year after the birth of the 
Messiah, "he preached unto them repentance, and 
remission of sins. Now I would have you to remem- 
ber, also," says Mormon, "that there were none 
brought unto repentance, who were not baptized with 
water; therefore there were ordained of Nephi, men 
unto this ministry, that all such as should come unto 
them, should be baptized with water, and this as a 
witness and testimony before God, and unto the 
people, that they had repented and received a remis- 
sion of their sins." (Ill Nephi, vii, 23 — 25.) 

Lastly, in closing up his abridgment of the writings 
of the Third Nephi, Mormon says: "Hear the words 



172 



THE GOSPEL. 



of Jesus Christ, the Son of the living God: * * * 
Turn, all ye Gentiles, from your wicked ways, and 
repent of your evil doings, of your lyings and deceiv- 
ings, and of your whoredoms, and of your secret 
abominations, and your idolatries, and of your mur- 
ders, and your priestcrafts, and your envyings, and 
your strifes, and from all your wickedness and 
abominations, and come unto me, and be baptized 
in my name, that ye may receive a remission of your 
sins, and be filled with the Holy Ghost, that ye may 
be numbered with my people who are of the house of 
Israel." (Ill Nephi xxx.) 

Turning now to the revelations which the Lord 
has given on this subject, in the dispensation of the 
Gospel committed to men in our day, we find the 
Lord saying to Martin Harris: "And of tenets thou 
shalt not talk, but thou shalt declare repentance and 
faith on the Savior, and the remission of sins by 
baptism and by fire, yea, even the Holy Ghost/' 
(Doc. and Cov., Sec. xix, 31.) 

In a revelation to W. W. Phelps we hear the Lord 
saying: "And thou shalt be ordained by the hand of 
my servant Joseph Smith, jun., to be an elder unto 
this Church, to preach repentance and remission of 
sins by way of baptism in the name of Jesus Christ, 
the Son of the living God." (Doc. and Cov., Sec. 
lv, 21.) 

The Lord, subsequently, gave the following as a 
standing law unto the inhabitants of Zion and her 
organized stakes: "Their children shall be baptized 
for the remission of their sins, when eight years old, 



OBJECT OF BAPTISM. 



173 



and receive the laying on of hands." (Doc. and 
Cov., sec. lxviii, 26, 27.) 

Clearly, the object of baptism is the remission of 
sins. 

In a revelation given to the Church in September, 
1832, in which a number of elders are directed to go 
out into the world and preach the Gospel, it is 
written: "Verily, verily, I say unto you, they who 
believe not on your words, and are not baptized in 
water in my name, for the remission of their sins that 
they may receive the Holy Ghost, shall be damned, 
and shall not come into my Father's kingdom. " 
(Doc. and Cov., sec. lxxxiv, 74.) 

The teachings of Joseph Smith on this subject 
may be learned from this one homely but expressive 
sentence: "You might as well baptize a bag of sand 
as a man, if not done in view of the remission of 
sins and getting of the Holy Ghost." 

Here, as far as this branch of the subject is con- 
cerned, I pause; and surely I may hope that the 
treatise on the object of baptism has been sufficiently 
exhaustive, both as considered in the Jewish scriptures 
and as understood by the early Christians, as well as 
in the Book of Mormon and the revelations of the 
Lord in this dispensation. From all these sources of 
information, we learn that baptism is an ordinance 
through which it is ordained that man shall receive 
a remission of sins. 



174 



THE GOSPEL. 



CHAPTER XXIII. 

THE SUBJECTS FOR BAPTISM. 

CRAVING shown from all worthy sources of in- 
KJJ formation that baptism is for the remission of 

C sins, and that necessarily repentance and faith 
precede it; and, moreover, are pre-requisites thereof; 
it follows as a logical sequence of these facts, that 
baptism can only be properly administered to those 
capable of belief in God and the exercise of faith, 
and of repenting of their sins. Therefore the bap- 
tism of infants, or of children of such tender years 
that they are unable to compty with these conditions 
— is not in accordance with the requirements of the 
Gospel, and is solemn mockery before God. 

The consideration of just two facts, it seems to me, 
is sufficient to destroy the doctrine of infant baptism; 
first, the fact that baptism is for the remission of 
sins; and, second, that infants are incapable of 
committing sin, cannot repent, and therefore have 
nothing to be baptized for. 

To avoid the irresistible force and right conclusion 
of this logic, however, those who stand for infant 
baptism tell us that the baptism of the infant is not 
for the remission of any actual sins committed by 
the child, but for original sin. The Roman Catholics 
teach: "In baptism all infants, without any disposi- 
tion on their part being required, are cleansed from 
the stain of original sin, taken into God's favor, made 
members of Christ's mystical Body, and heirs of the 



THE SUBJECTS FOR BAPTISM. 



175 



Kingdom of heaven. They are thus regenerated, 
that is, in our Savior's own words, 'born again of 
water and the Holy Ghost.' As they have contracted 
the stain of original sin without their knowledge and 
personal co-operation, so they are freed from sin 
without their knowledge; and the disposition neces- 
sary for grown up persons is not required from them; 
for infants are incapable of any reasoning act." 
(Catholic Belief [Bruno] p. 58.) 

But this position does not help the matter any. 
The fact remains, that whatever "stain," original 
sin fixes upon the individual, it is done without the 
exercise of his will, his agency; and, as said above, 
" without his knowledge." Then how, I ask, can he 
be held responsible for it, or any requirement, in 
justice, be made of him to remove the ' 'stain" when 
it was fixed upon him without the exercise of his 
will, "without his knowledge," and was a thing 
which he was powerless to prevent? The doctrine, 
the system of theology, which teaches that God 
would condemn the child that failed to receive 
baptism, because of this "stain" fixed upon him by 
"original sin" — is not only unreasonable, it is 
damnable. It represents God as a cruel monster, and 
drives both justice and mercy from the economy of 
heaven. 

It is true that from the fathers the children may 
inherit concupiscence; by that I mean a blind in- 
clination to do evil, in one or more directions. 
Certain passions or mischievous appetites tending to 
sinfulness is not unfrequently stamped upon the 



176 



THE GOSPEL. 



offspring by the parents, or, as figuratively expressed 
by one of old, the parents eat sour grapes, and the 
children's teeth are set on edge.* But the children 
are not responsible for that; and, as the Catholic 
church teaches, this blind, involuntary inclination to 
evil of our lower nature, is not of itself sinful unless 
it be consented to by the human will, or rendered 
strong by bad and not retracted habit, f It is not 
until the will assents to that which knowledge and 
experience tell the individual is wrong, is sinful, that 
responsibility begins to attach to him. When 
knowledge instructs the understanding as to that 
which is good and that which is evil, and the will 
becomes conscious of its power to assent to the evil 
or withhold its approval, then the individual becomes 
accountable before God, and may reasonably be 
expected to be held answerable for his acts. But it 
is a noted principle, both in moral philosophy and 
theology, "that there is no sin where there is no will;" 
and I would add, there can be no will where there is 
no knowledge. 

I know of no sect or party, however, or individual 
even, who maintains that infants should be baptized 
for this concupiscence. Indeed it is most apparent 
that baptism does not affect this natural tendency 
to evil, since it is as marked in children who have 
been baptized in their infancy as those who have not. 
As before stated, in substance, the admission that 
baptism is for the remission of sins is fatal to the 

* Jeremiah xxxi, 29. 

t Catholic Belief {Bruno), ch. iii. 



THE SUBJECTS FOR'bAPTISM. 177 

doctrine of infant baptism, as the}^ are incapable of 
actual sin; and, ' 'original sin" and concupiscence 
being fastened upon them without their knowledge, 
and by circumstances they were powerless to prevent, 
they cannot be held accountable for them, and should 
not be required to be baptized for them. 

So far 1 have confined my remarks to that class of 
people believing in infant baptism who maintain also 
that baptism is for the remission of sins. There are 
others, however, who do not so regard baptism; but 
who look upon it merely as an ordinance by which 
entrance is gained unto the spiritual kingdom of 
Christ. But this position does not help out the doc- 
trine of infant baptism. It is only by actual sin, by 
willful violations of God's holy laws that men become 
aliens and foreigners to the kingdom of God,* and, 
as infants and children not yet arrived at the years 
of accountability are incapable of such violations of 
law, they are not aliens to the kingdom of Christ; 
they are natural heirs to it, and, in the days of their 
innocence, form part of it, for Jesus himself said: 
"Suffer little children to come unto me: for of such 
is the kingdom of heaven." Therefore, being already 
in the Kingdom of Christ, and forming part of it, 
they have no need of being initiated into it by bap- 
tism or any other ceremony; it is only those who 
have made themselves foreigners and aliens through 
transgression of the laws of God that have need to 
repent of their sins, through baptism obtain a remis- 
sion of them, and thus be brought back to the state 
* Col. i, 21, 22. 



178 



THE GOSPEL. 



of children, without sin, and into the Kingdom of 
Christ. 

There is nothing in the scriptures which authorizes 
the doctrine of infant baptism. It is an invention 
by man, pure and simple. 

It is true that Jesus said, when some of his 
disciples reproved the people for bringing their 
children to the Master to be blessed, "Suffer little 
children, and forbid them not to come unto me; for 
of such is the kingdom of heaven." (Matt, xix, 14.) 
But he did not baptize them. He only laid his hands 
on them, and blessed them. There is nothing in the 
passage which warrants the assumption that he 
commanded them to come unto him by baptism. 

Indeed, I believe it is generally conceded that the 
doctrine of infant baptism was not introduced in the 
first century at all. The first notice we have of its 
existence is by Tertullian, appearing against it as a 
zealous opponent, in the latter years of the second 
century. "A proof," says Dr. Neander, "that it was 
not then usually considered as an apostolic ordinance; 
for, in that case, he would hardly have ventured to 
speak so strongly against it," (Church History 
(Neander), vol. i, p. 362.) 

"As faith and baptism are constantly so closely 
connected together in the New Testament, an opinion 
was likely to arise that where there could be no faith 
there could also be no baptism. It is certain that 
Christ did not ordain infant baptism. * * * 
We cannot prove that the apostles ordained infant 
baptism; from those places where the baptism of a 



THE SUBJECTS FOR BAPTISM. 



179 



whole family is mentioned (Acts xvi, 33; I Cor, i, 16) 
we can draw no such conclusion, because the inquiry 
is still to be made whether there were any children in 
those families of such an age that they were not 
capable of any intelligent reception of Christianity. 
(Church History (Neander), vol. I, p. 360.) 

The strongest contradiction to this erroneous 
doctrine, however, comes from the Book of Mormon. 
It appears that there arose some disputations among 
the Nephites about this matter, and Mormon inquired 
of the Lord in respect to it, and sent the answer 
he received, through the inspiration of the Holy 
Ghost, to his son Moroni, and with it I shall close my 
remarks on this subject: 

"Listen to the words of Christ, your Redeemer, 
your Lord and your God. Behold, I came into the 
world not to call the righteous, but sinners to 
repentance: the whole need no physician, but they 
that are sick; wherefore little children are whole, for 
they are not capable of committing sin; wherefore 
the curse of Adam is taken from them in me, that it 
hath no power over them; and the law of circumcision 
is done away in me. 

"And after this manner did the Holy Ghost manifest 
the word of God unto me; wherefore my beloved Son, 
I know that it is solemn mockery before God, that ye 
should baptize little children. 

"Behold I say unto you, That this thing shall ye 
teach, repentance and baptism unto those who are 
accountable and capable of committing sin; yea, 
teach parents that they must repent and be baptized, 



180 



THE ^GOSPEL. 



and humble themselves as their little children, and 
they shall all be saved with their little children. 

"And their little children need no repentance, 
neither baptism. Behold, baptism is unto repentance 
to the fulfilling the commandments unto the remission 
of sins. 

"But little children are alive in Christ, even from 
the foundation of the world; if not so, God is a par- 
tial God, and also a changeable God, and a respecter 
to persons; for how many little children have died 
without baptism? 

"Wherefore, if little children could not be saved 
without baptism, these must have gone to an endless 
hell. 

"Behold I say unto you, that he that supposeth 
that little children need baptism, is in the gall of 
bitterness, and in the bonds of iniquity; for he hath 
neither faith, hope, nor charity; wherefore, should he 
be cut off while in the thought, he must go down to 
hell. 

"For awful is the wickedness to suppose that God 
saveth one child because of baptism, and the other 
must perish because he hath no baptism. * * * 

"Little children cannot repent; wherefore it is awful 
wickedness to deny the pure mercies of God unto 
them, for the}^ are all alive in him because of his 
mercy. 

"And he that saith, that little children need bap- 
tism, denieth the mercies of Christ, and setteth at 
nought the atonement of him and the power of his 
redemption. 



THE MODE OF BAPTISM. 



181 



"Wo unto such, for they are in danger of death, 
hell, and an endless torment. I speak it boldly, God 
hath commanded me. Listen unto them and give 
heed, or they stand against you at the judgment seat 
of Christ. 

"For behold that all little children are alive in 
Christ, and also all they that are without the law. 
For the power of redemption cometh on all they that 
have no law; wherefore, he that is not condemned, or 
he that is under no condemnation, cannot repent; 
and unto such baptism availeth nothing. 

"But it is mockery before God, denying the mer- 
cies of Christ, and the power of his Holy Spirit, and 
putting trust in dead works. 

"Behold, my son, this thing ought not to be; for 
repentance is unto them that are under condemna- 
tion and under the curse of a broken law." (Moroni, 
chap, viii.) 



CHAPTER XXIV. 

THE MODE OF BAPTISM. 

HERE still remains to be discussed, in connec- 
nection with baptism, one thing more — the 
manner of administering it. 
In relation to this matter there is much division 
among professed believers of the Bible. One class 
maintaining that the immersion of the whole body 
in water is the only manner in which baptism can be 
administered; that immersion, in fact, and immersion 




182 



THE GOSPEL. 



only, is baptism. Others, however, while they admit 
that immersion is baptism, claim that it may be per- 
formed in some other manner, by sprinkling or pour- 
ring water on the candidates for the ordinance. 

Both parties appeal to the original Greek from 
which baptism and the verb baptize is derived, one 
insisting that it means immersion, and to immerse 
only; while the others insist that in some connections 
the words in the original may mean sprinkling or 
pouring as well as immersion and to immerse. And 
as the commandment given to the apostles to baptize 
all nations* is given without any reference to the 
manner in which the ordinance is to be administered, 
they maintain it is immaterial whether it is done by 
immersion or by sprinkling or pouring. 

It cannot be denied that an array of respectable 
testimony may be drawn up in favor of both theo- 
ries; but when the meaning of the terms are inter- 
preted in the light of the practice of the early 
Christians, those who received the doctrine of bap- 
tism from the apostles and other servants of Christ — 
nay, if interpreted by the manner in which these 
very apostles administered the ordinance — it is evi- 
dent that immersion alone is the proper method for 
baptizing for the remission of sins, and initiation 
into the Church of Christ, whatever other significa- 
tion may be attached to the words in other connec- 
tions; for nothing is more evident than that immer- 
sion is the manner in which baptism was administered 
by them. 

* Matt, xxviii, 19. 



THE MODE OF BAPTISM. 



183 



Of John the Baptist it is written: ''And there 
went out unto him all the land of Judea, and they 
of Jerusalem, and were all baptized of him in the 
River Jordan'" (Mark, i, 4;) and to this agrees also 
the testimony of Matthew.* 

Again it is said of him that he baptized "in iEnon 
near Salim, because there was much water there. 
(John iii, 23.) And it is said that "Jesus, when he 
was baptized went up straight way out of the 
water;" (Matt, iii, 16; Mark i, 10;) from which it is 
evident that he had been down in the water. From 
these circumstances, that is, from his baptizing "in 
Jordan/' and near Salim "where there was much 
water," and from Jesus going "up out of the water" 
after his baptism, there can be no question but John 
baptized by immersion; and there is nothing to lead 
us to suppose that he baptized in any other manner. 

Take an account of a baptism which took place 
after the crucifixion of Messiah, and we shall find 
the same method of administering the ordinance ob- 
served. I allude to the baptism of the chamberlain 
of Queen Candace, by Philip: This person was met 
by Philip in the highway, and being invited to ride 
in the chamberlain's carriage he taught him the 
Gospel. On belief taking hold of the chamberlain, as 
they came to certain water, he inquired of Philip what 
hindered him from being baptized. To which Philip 
answered: "If thou believest with all thine heart 
thou mayest. And he answered and said: I believe 
that Jesus Christ is the Son of God. And he com- 



* Matt.^iii, 5, U 



184 



THE GOSPEL. 



manded the chariot to stand still: and they went 
down both into the water, both Philip and the 
eunuch; and he baptized him. And when they were 
come up out of the water, the spirit caught away 
Philip that the eunuch saw him no more." (Acts 
viii, 36—39.) 

There can be no two opinions as to the manner in 
which the eunuch was baptized — it was by immersion. 
It would seem, too, that had Philip been aware of 
any other method, that is, had he understood that 
sprinkling or pouring would answer the purpose, he 
never would have put himself and the chamberlain 
to the inconvenience of going down into the water. 
It is a fair inference, under all the circumstances, 
that Philip knew of no other method of baptism than 
by a burial in the water. 

We have already referred to baptism being spoken 
of as being "born of water,"* and to those paragraphs 
I call the attention of my readers again. It will be 
seen that immersion best carries out that idea; indeed, 
it is only by immersion and being brought forth out 
of the water, in which a person is brought from one 
element (water) into another (air), that a birth is 
represented. Sprinkling or pouring does not repre- 
sent a birth. 

In writing to the saints of Rome, Paul says: "Know 
ye not, that so many of us as were baptized into Jesus 
Christ were baptized into his death? Therefore we 
are buried with him by baptism into death; that like 
as Christ was raised up from the dead by the glory of 

* Chapter xxi. 



THE MODE OF BAPTISM. 



185 



the Father, even so we also should walk in newness 
of life. For if we have been planted together in the 
likeness of his death, we shall be also in the likeness 
of his resurrection." (Rom. vi, 3 — 5.) 

In writing to the saints of Colosse, the same 
apostle reminds them that they had been " Buried 
with him [Christ] in baptism, wherein also ye are 
risen with him through the faith of the operation of 
God who hath raised him from the dead/' (Col. ii, 12.) 

In these passages the terms "buried" and "planted" 
are in plain allusion to the manner in which the saints 
had received the ordinance of baptism, which could 
not have been by sprinkling or pouring, as there is no 
burial or planting in the likeness of Christ's death, 
or being raised in likeness of his resurrection in that; 
but in immersion there is, and hence we conclude 
from all these circumstances that baptism among the 
saints of God in those days was by immersion, and 
by immersion alone. 

Turning to other sources than the scriptures for 
information, we shall find that the statement that 
immersion alone was practiced by the early Christians, 
say for at least nearly three centuries, is sustained 
by the most respectable testimony. 

Speaking of baptism in the first century, Dr. 
Mosheim says: "In this century, baptism was 
administered in convenient places, without the public 
assemblies; and by immersing the candidates wholly 
in water."* 

* Mosheim's Church History, (Murdock) third edition, 
vol. 1, p. 87. 



186 



THE GOSPEL. 



Of the second century, the same learned author 
says: "Twice a year, namely at Easter and Whit- 
suntide, * * * baptism was administered by 
the bishop, or by the presbyters acting by his com- 
mand and authority. The candidates for it were 
immersed wholly in water, with invocation of the 
sacred Trinity, according to the Savior's precept."! 

Indeed, the first deviation from baptizing by 
immersion, occurs in a case recorded by Eusebius, as 
happening in the third century. He alludes to it in 
these detracting terms: "He [Novatian] * * * 
fell into a grievous distemper, and it being supposed 
that he would die immediately, he received baptism 
(being sprinkled with water), on the bed where he 
lay, (if that can be termed baptism): Neither when 
he had escaped that sickness, did he afterwards 
receive the other things which the canon of the 
church enjoineth should be received." (Ecclesiastical 
History, (Eusebius) p. 113.) 

Even down to the close of the thirteenth century 
baptism by immersion was the rule and sprinkling 
and pouring the exception. 

Notwithstanding all these arguments, which are 
in their character so conclusive, many worthy people 
there are whom they fail to convince. What does 
this fact argue? That those who fail to understand 
that baptism must be by immersion are woefully 
ignorant, or their understanding willfully perverse? 
No; I would suggest that to them the evidence is 
simply insufficient and unauthoritative, and that the 

t Ibid p. 137. 



THE MODE OF BAPTISM. 



187 



fact of it being so argues that there is need of some 
further instruction from the Lord on the subject 
than is contained in the Bible; that there is need of 
further revelation from God to settle the question. 

In ushering in the Gospel in this dispensation the 
instruction so much needed was given in April, 1830, 
and is as follows: "The person who is called of God, 
and has authority from Jesus Christ to baptize, shall 
go down into the water with the person who has 
presented him or herself for baptism, and shall say, 
calling him or her by name — Having been commis- 
sioned of Jesus Christ, I baptize you in the name of 
the Father, and of the Son, and of the Holy Ghost. 
Amen. Then shall he immerse him or her in the 
water, and come forth again out of the water." 
(Doc. and Cov. sec. xx, 73, 74.) 

The Book of Mormon is equally plain on this point. 
When Jesus gave authority to his servants among 
the Nephites to baptize, he said to them: ' 'Verily I 
say unto you, that whoso repenteth of his sins 
through your words, and desireth to be baptized in 
my name, on this wise shall ye baptize them: behold, 
ye shall go down and stand in the water, and in my 
name shall ye baptize them. And now behold, these 
are the words which ye shall say, calling them by 
name, saying, Having authority given me of Jesus 
Christ, I baptize you in the name of the Father, and 
of the Son, and of the Holy Ghost. Amen. And 
then shall ye immerse them in the water and come 
forth again out of the water. And after this manner 
shall ye baptize in my name." (Ill Nephi xi, 23—27.) 



188 



THE GOSPEL. 



There can be no question as to how baptism should 
be administered after such instruction as this; while 
the very pressing need of such a revelation to the 
Christian world is a great evidence in support of its 
divine inspiration. 



CHAPTER XXV. 

THE HOLY GHOST. 

^^^E who said a man must be born again — born of 
r*~y water, said also that he must be born of the 
C spirit;* and it is to that birth, or baptism of 
the spirit that we now direct the attention of the 
reader. 

John the Baptist made reference to this matter 
when he was preaching repentance and baptism 
throughout Judea. He told the people that he truly 
baptized with water, but one should come after him, 
mightier than he was, who would baptize them with 
the Holy Ghost, t Afterwards he bore record that 
Jesus of Nazareth was he of whom he spake. "I 
saw/' said he, "the Spirit descending from heaven 
like a dove, and it abode upon him [Jesus]. And I 
knew him not; but he that sent me to baptize with 
water, the same said unto me, upon whom thou shalt 
see the spirit descending and remaining on him, the 
same is he which baptizeth with the Holy Ghost. 



* John iii, 5. 
t Mark, i, 7, 8. 



THE HOLY GHOST. 



189 



And I saw and bear record that this is the Son of 
God." * 

Jesus frequently alluded to this baptism of the 
Holy Ghost and the powers that a possession thereof 
would impart to those who received it; and, finally, 
after his death and resurrection, and just previous to 
his departure from among his disciples in Judea, he 
said to them: "Wait for the promise of the Father, 
which * * * ye have heard of me. For John 
truly baptized with water but ye shall be baptized 
with the Holy Ghost not many days hence." (Acts 
i, 4, 5.) The reference to the promise made through 
John the Baptist is obvious; and the disciples who 
had anxiously looked for its accomplishment, were 
now informed that its fulfilment was not many days 
hence. 

The promise was fulfilled, for in about seven daysf 
after the Messiah's ascension, on the day of Pentecost, 
the disciples being assembled with one accord, in one 
place, "Suddenly there came a sound from heaven as 
of a rushing mighty wind, and it filled all the house 
where they were sitting. And there appeared unto 
them cloven tongues like as of fire, and it sat upon 

* John i, 82—34, in connection with verse 29—31. 

t Pentecost came fifty days after the Passover, on which 
day the Lord Jesus was crucified. Allowing that he laid 
three days in the tomb, and was with his disciples forty 
days after his resurrection (Acts i, 3), forty-three days of 
the fifty between Passover and Pentecost was accounted 
for, leaving but seven between his ascension and the day 
of Pentecost, when the promise of the baptism of the 
Spirit was fulfilled. 



190 



THE GOSPEL. 



each of them. And they were all filled with the Holy 
Ghost, and began to speak with other tongues, as the 
spirit gave them utterance." (Acts ii, 2 — 4.) 

Thus was the promise made by John and repeated 
by Messiah fulfilled. 

I have been particular to call attention to this 
promise, and its fulfilment, because a similar promise is 
made to all men of all nations, and in all generations 
wherever and whenever the Gospel is proclaimed. 
The promise I allude to was made on this very same 
day of Pentecost, on which the promise of John and 
Messiah was fulfilled. 

Peter, under the inspiration of the Holy Ghost, so 
abundantly given to himself and companions on that 
day, preached a discourse which convinced thousands 
that Jesus was both Lord and Christ, the Savior of 
the world; and in answering the question of the mul- 
titude as to what they should do, after telling them 
to repent, and to be baptized in the name of Jesus 
Christ for the remission of their sins, he added: 
"And ye shall receive the gift of the Holy Ghost: 
for the promise is unto you, and to your children, 
and to all that are afar off, even as many as the Lord 
our God shall call." (Acts ii, 38.) 

I call attention to the universality of this prom- 
ise. It was made to those who were listening to the 
apostles, but not to them alone, it extended to their 
children, to them also that were afar off — to those 
who were a hundred years off, or five hundred, or 
five or ten thousand years off; the promise was to 
them; and as if this was not sufficiently universal, 



THE HOLY GHOST. 



191 



the apostle adds, "even to as many as the Lord our 
God shall call" — call, to what? to as many, of course, 
as are called to yield obedience to the Gospel — to all 
such the promise extends. 

As the promise made by John was repeated and 
emphasized by the Savior, so, likewise, has this 
general promise made by the apostle Peter been 
repeated and emphasized by the Lord, in restoring 
the Gospel to the earth in this dispensation in which 
we live. To the first Elders of the Church in our 
day, he said: "As I said unto mine apostles, even 
so I say unto you, for ye are mine apostles * * * 
Therefore * * * I say unto you again, that 
every soul who believeth on your words, and is 
baptized by water for the remission of sins, shall 
receive the Holy Ghost." (Doc. and Cov., sec. 1, 
xxxiv, 63, 64.) So, to those who have faith in the 
revelations which the Lord has given through the 
Prophet Joseph Smith, the promise of the Holy 
Ghost is repeated, and assurance is made doubly 
sure. 

The necessity of this baptism of the Holy Ghost is 
made apparent, first, by the plain declaration of the 
Savior himself, wherein he says, except a man is born 
of the spirit as well as of the water, he cannot enter into 
the kingdom of heaven;* and of course outside of the 
kingdom of heaven there can be no salvation, nor 
perfect happiness; second, its necessity appears from 
the very nature of things. 

Through water baptism is obtained a remission 

* John iii, 5. 



192 



THE GOSPEL. 



of past sins ; but even after the sins of the 
past are forgiven, the one so pardoned will doubtless 
feel the force of sinful habits bearing heavily upon 
him. He who has been guilty of habitual untruth- 
fulness, will at times find himself inclined, perhaps, 
to yield to that habit. He who has stolen, may be 
sorely tempted,when opportunity arises, to steel again. 
While he who has indulged in licentious practices 
may again find himself disposed to give way to the 
seductive influence of the siren. So with drunken- 
ness, malice, envy, covetousness, hatred, anger, and, 
in short, all the evil dispositions that flesh is heir to. 

There is an absolute necessity for some additional 
sanctifying grace that will strengthen poor human 
nature, not only to enable it to resist temptation, 
but also to root out from the heart concupiscence — 
the blind tendency or inclination to evil. The heart 
must be purified, every passion, every propensity 
made submissive to the will, and the will of man 
brought into subjection to the will of God. 

Man's natural powers are unequal to this task; 
so, I believe, all will testify who have made the 
experiment. Mankind stand in some need of a 
strength superior to any they possess of themselves, 
to accomplish this work of rendering pure our fallen 
nature. Such strength, such power, such a sanctify- 
ing grace is conferred on man in being born of the 
Spirit — in receiving the Holy Ghost. Such, in the 
main, is its office, its work. 

I do not draw such a conclusion directly from any 
one passage of scripture, but from the whole tenor 



THE HOLY GHOST. — WHO MAY KECEIVE IT. 193 

of the teachings of the servants of God, in both 
ancient and modern times. 

We shall see, presently, that it is this spirit which 
reproves the world of sin, of righteousness and judg- 
ment, that it guides into all truth, takes of the 
things of the Father and reveals them unto the 
children of men and testifies that Jesus is the Christ. 
These things increase knowledge and faith; and as 
the foundations of knowledge and faith are broad- 
ened and deepened so are the powers to work right- 
eousness increased. 

We shall see also that the fruits of this spirit are 
goodness, righteousness, truth, love, joy, peace and 
gentleness, and as these things are increased in the 
soul viciousness and impurity are rooted out, until 
the whole man is changed and in very deed becomes 
a new creature in Christ Jesus — is numbered among 
the pure in heart, and blessed are the pure in heart, 
for they shall see and dwell with God. 



CHAPTER XXVI. 

THE HOLY GHOST. — WHO MAY RECEIVE IT. 

k HE reader has observed, perchance, that John 
the Baptist was sent to preach repentance and 
baptism before the coming of Him who was 
to baptize with the Holy Ghost. He may also have 
observed in the teachings of Peter on the day of 
Pentecost, after his arguments and the power of the 

14 



194 



THE GOSPEL. 



Spirit by which he spake had aroused belief in the 
minds of the people, that he required them to repent 
and to be baptized for the remission of their sins 
before he gave them the promise of the Holy Ghost. 

If we turn to the account given in the Acts of the 
Apostles of the conversion of the people of Samaria, 
we shall find the same order observed. Philip went 
down to that city, taught them the word, which they 
believed, they repented of their sins, and were bap- 
tized; then Peter and John came and conferred upon 
them the Holy Ghost.* 

Then, again, when Paul found a number of men 
in Ephesus, who claimed to have been baptized unto 
Johns baptism, yet had not so much as heard 
of the Holy Ghost, Paul was careful to rebaptize 
them — since there seemed to be some doubt as to the 
validity of their first baptism — before he conferred 
upon them the Holy Ghost, f 

It appears from these circumstances that faith, 
repentance, and baptism, precede the reception or 
baptism of the Holy Ghost, and are, in fact, pre- 
requisites to a reception of it. This order, in 
respect to these principles and ordinances, is further 
sustained by other passages of scripture. 

Just previous to his crucifixion, Jesus said to the 
apostles: "I will pray to the Father, and he shall 
give unto you another Comforter, that he may abide 
with you forever; even the Spirit of truth, whom the 
world cannot receive, because it seeth him not, neither 

* Acts viii. 
t Acts xix. 



THE HOLY GHOST. — WHO MAY RECEIVE IT. 195 



knoweth him." (John xiv, 16, 17.) It is evident 
from this that the world cannot receive the Holy 
Ghost. And now, who are the world? I answer, 
those who have not yet put on Christ; or, in other 
words, entered into the kingdom of God, through 
faith in God and Christ, repentance and baptism. 
They are the world; and, according to the word of 
the Master, they cannot receive the Holy Ghost. 

Again: When Peter and other apostles were 
Drought before the senate of the Jews, accused with 
intent to bring the blood of Messiah upon them, 
Peter answered: "The God of our fathers raised up 
Jesus whom ye slew and hanged on a tree. Him 
hath God exalted with his right hand to be a Prince 
and a Savior, for to give repentance to Israel and 
forgiveness of sins. And we are his witnesses of 
these things; and so is also the Holy Ghost whom 
God hath given to them that obey Mm " (Acts v, 24 — 
32.) Not, mark you, to them who have not obeyed 
Him. This is in harmony with the statement that the 
world cannot receive the Holy Ghost, and also with 
the other cases we cited where the order in presenting 
the Gospel to the people was faith in God and Christ, 
repentance, baptism for the remission of sins, and 
then the reception of the Holy Ghost. 

There is an exception, however, to this rule in the 
New Testament: the case of Cornelius the devout 
gentile;* and for this exception there was a special 

* Some also note the case of Paul as an exception to the 
rule, but I think this an error. It is true Ananias, on 
entering the house where Paul was, put his hands on him 



196 



THE GOSPEL. 



reason. It seems that the apostles applied the narrow 
and contracted views of the Jews to the Gospel. 
They thought it was to be confined to the house of 
Israel — to those of the circumcision. They appeared 
slow to understand that in Jesus Christ all the 
nations and peoples of the earth were to be blessed, 
the gentiles as well as the Jews. Consequently, when 
the time had come to send the Gospel to the gentiles, 
the Lord opened the way by sending an angel to 
Cornelius to tell him that his prayers and alms had 
come up for a memorial before the Lord, and to 
direct him to send men to Joppa for Peter, who would 
tell him what he ought to do.* He at once obeyed 
the heavenly injunction. 

Meantime the Lord prepared Peter to go to the 
gentiles. In vision he beheld a great net lowered 
down from heaven, filled with all manner of beasts, 
and a voice cried unto him, "Rise, Peter, kill and 
eat. But Peter said, not so, Lord, for I have never 
eaten any thing that is common or unclean." "What 
God hath cleansed, that call not thou common," said 
the voice. (Acts x, 9 — 17.) This was done thrice, 
and before he had wholly concluded what the vision 

and said: "The Lord, even Jesns, that appeared unto thee 
in the way as thou earnest, hath sent me, that thou 
mightest receive thy sight, and be filled with the Holy 
Ghost. And immediately," the historian tells us, "there 
fell from his eyes as it had been scales; and he received 
sight forthwith, and arose and was baptized." (Acts ix, 
17, 18.) But in all this I see nothing to warrant the 
assumption that he received the Holy Ghost prior to his 
baptism. 
* Acts x, 1—8. 



THE HOLY GHOST. — WHO MAY RECEIVE IT. 197 



could mean, the messengers from Cornelius were at the 
gate, — and the Spirit told him to go with them, for 
the Lord had sent them. 

That Peter understood the import of this vision to 
be that the Gospel was for all mankind, for all races 
and nations, is evident from the fact that when on 
the following day he went with the messengers to the 
house of Cornelius, he said to him: "Ye know how 
that it is an unlawful thing for a man that is a Jew 
to keep company, or come unto one of another nation; 
but God hath showed me that I should not call any 
man common or unclean. Therefore come I unto 
you without gainsaying, as soon as I was sent for." 
(Acts x, 28.) 

Cornelius related to him his vision and expressed 
himself as ready to receive the commandments of 
God. Then Peter preached to him Christ and him 
crucified and that whosoever believed on him should 
have remission of sins: And " while Peter yet spake 
these words, the Holy Ghost fell on all them that 
heard the word. And they of the circumcision which 
believed were astonished, as many as came with 
Peter, because that on the gentiles also was poured 
out the gift of the Holy Ghost. For they heard 
them speak with tongues and magnify God. Then 
answered Peter, can any man forbid water, that these 
should not be baptized which have received the Holy 
Ghost as well as we? And he commanded them to 
be baptized, in the name of the Lord." (Acts x, 44 — 
48.) 

Afterwards, when they of the circumcision com- 



198 



THE GOSPEL. 



plained of Peter going to them who were uncircum- 
cised, he related the whole matter to them, and 
testified that as he began to speak to Cornelius and 
his kindred, "the Holy Ghost fell upon them, as on 
us at the beginning. * * * Forasmuch, then, 
as God gave them the like gift as he did unto us, 
who believed on the Lord Jesus Christ, what was I, 
that I could withstand God." (Acts xi, 15 — 17.) 
When they heard this they held their peace, and 
the saying went abroad that God had also to the 
gentiles granted repentance unto life. 

The object for deviating from the order in which 
the principles and ordinances of the Gospel follow 
each other, is obvious — it was that the Jews might 
have a witness from God, that the Gospel was for 
the gentiles as well as for their own nation. But 
according to the scriptures, and, I may say, accord- 
ing to the nature and relationship of these several 
principles and ordinances of the Gospel to each other, 
the reception of the Holy Ghost comes after repent- 
ance and baptism. 

In writing to the Corinthian saints who had re- 
ceived the Holy Ghost, Paul says: "What? know 
ye not that your body is the temple of the Holy 
Ghost, which is in you, which ye have of God?" (I 
Cor. v, 19.) 

And again: "Know ye not that ye are the temple 
of God, and that the Spirit of God dwelleth in you? 
If any man defile the temple of God, him will God 
destroy." (I Cor. iii, 16, 17.) 

From these passages this much is learned: that the 



THE HOLY GHOST. — HOW IMPARTED. 199 



man who receives the Holy Ghost becomes a temple 
thereof, even the temple of God; and since it is 
decreed that if a man defiles the temple of God him 
will God destroy, it may be reasonably inferred that 
the Holy Ghost dwells not in unholy temples; hence, 
through faith in God, sincere repentance of all sins, 
and baptism for the remission of them, man cleanses 
his temple, his body, that it may be a fit dwelling 
place for the Holy Ghost. 

Thus faith, repentance, water baptism, and then 
the baptism of the Spirit is the order in which these 
principles stand, both according to the teachings of 
the scriptures, and the nature of the things them- 
selves: the one leading up logically to the other, 
which follows in beautiful and harmonious sequence. 



CHAPTER XXVII. 

THE HOLY GHOST. — HOW IMPARTED. 

r J^HE manner in which the saints under the 
Q©) teachings of the apostles received the bap- 
tism of the Holy Ghost was through the lay- 
ing on of hands. In proof of this I call attention 
once more to the labors of Philip in the city of 
Samaria. 

It is already known how he taught them the 
Gospel, how they believed it and were baptized; 
then we are informed that "when the apostles which 
were at Jerusalem heard that Samaria had received 



200 



THE GOSPEL. 



the word of God, they sent unto them Peter and 
John: who, when they were come down, prayed for 
them, that they might receive the Holy Ghost: (for 
as yet he was fallen upon none of them: only they 
were baptized in the name of the Lord Jesus.) Then 
laid they their hands on them, and they received the 
Holy Ghost." (Acts viii, 14—17.) 

Previous to the labors of Philip among the Samar- 
itans, one Simon Magus, a magician, had given it 
out that he himself was some great one, and his 
influence among the people was considerable. But 
he, too, became converted to the teachings of Philip, 
and was astonished at the power which attended his 
administrations, for the sick were healed, the lame were 
cured, and unclean spirits cast out of those who were 
possessed of them. Afterwards when the apostles 
John and Peter came and conferred the Holy Ghost 
upon those whom Philip had baptized, Simon was 
present: "And when Simon saw that through laying 
on of the apostles' hands the Holy Ghost was given, 
he offered them money, saying, Give me also this 
power, that on whomsoever I lay my hands, he may 
receive the Holy Ghost. But Peter said unto him, 
Thy money perish with thee, because thou hast 
thought that the gift of God may be purchased with 
money." (Acts viii, 18 — 20.) 

Paul, it will be remembered, found a number of 
men at Ephesus who claimed to have been baptized 
unto John's baptism, but when Paul questioned them 
as to the Holy Ghost, they had not heard even that 
there was such a spirit. So doubting the validity of 



THE HOLY GHOSTe — HOW IMPARTED. 



201 



their baptism, he rebaptized them; after which, " when 
Paul had laid his hands upon them, the Holy Ghost 
came upon them; and they spake with tongues and 
prophesied." (Acts xix, 1 — 6.) 

The same apostle, also, in writing to Timothy 
exhorts him to "stir up the gift of God which was in 
him, and which he had received by the putting on of 
his [Paul's] hands,* alluding, no doubt, to the time 
that Paul bestowed the Holy Ghost upon him by the 
laying on of hands. 

That this practice of laying on hands for the 
bestowal or baptism of the Holy Ghost continued in 
the primitive Christian Church for a long period — at 
least for three centuries — is evident from the follow- 
ing testimony: 

Of the rites and ceremonies of the third century 
Mosheim says: "The effect of baptism was supposed 
to be the remission of sins: And it was believed that 
the bishop, by the imposition of hands and by prayer 
conferred those gifts of the Holy Spirit which were 
necessary for living a holy life." (Mosheim's Church 
Hist. (Murdock), Vol. i, 189.) 

In a note on the foregoing question, Murdock, the 
most accurate translator of Dr. Mosheim's great 
work on church history, says: "This may be placed 
beyond all controversy by many passages from the 
fathers of this century. And as it will conduce much 
to an understanding of the theology of the ancients, 
which differed in many respects from ours, I will 
adduce a single passage from Cyprian. It is in his 

* II Tim. i, 6. 



202 



THE GOSPEL 



Epistle 73, p. 131: 'It is manifest where and by whom 
the remission of sin conferred in baptism is adminis- 
tered. They who are persecuted to the rulers of the 
church, obtain by our prayers and imposition of hands 
the HolyGhost.'" (Mosheim's Church Hist. ,Vol.i, 189.) 

In another passage Cyprian writes: "Our practice 
is, that those who have been baptized into the Church 
should be presented, that by prayer and imposition 
of hands they may receive the Holy Ghost." While 
Augastine, in the fourth century, says: "We still 
do what the apostles did when they laid their hands 
on the Samaritans and called down the Holy Ghost 
upon them."* 

In subsequent centuries, however, this part of the 
Gospel was lost, or neglected by some of the sects of 
Christendom, and when announced among them to- 
day, it is not unfrequently regarded as a new doctrine. f 

* Laying on hands was employed in the Church for other 
purposes than imparting the Holy Ghost. It was the 
manner of administering to the sick (Mark xvi, 18; Acts 
xxviii, 8); and also of conferring authority or priesthood 
on men (see Acts vi, 5, 6; viii, 17; xiii, 3); but as we here 
are only dealing with the ordinance as it relates to a 
means of imparting the Holy Ghost, I do not stop to 
discuss the other purposes for which it was employed. 

t It is a mistake to suppose all Christendom have neg- 
lected the practice of this ordinance. The Catholics teach 
that "Confirmation [by the laying on of hands] is a sacra- 
ment instituted by our Lord, by which the faithful, who 
have already been made children of God by baptism, 
receive the Holy Ghost by prayer, unction (or anointing 
with holy oil called chrism), and the laying on of the hands 
of a bishop, the successor of the apostles. It is thus that 
they are enriched with gifts, graces and virtues, especially 
with the virtue of fortitude, and made perfect Christians 



THE HOLY GHOST. — HOW IMPARTED. 203 

Yet it is not. We have seen that it was a doctrine 
practiced by the apostles and their immediate suc- 
cessors. Indeed it is named directly as one of the 
principles of the doctrine of Christ by Paul. The 
following is the passage: "Therefore not leaving the 
principles of the doctrine of Christ, let us go on unto 
perfection ; not laying again the foundation of 
repentance from dead works, and of faith toward God, 
of the doctrine of baptisms, and of laying on of 
hands, and of resurrection of the dead, and of eternal 
judgment." (Heb. vi, 1, 2.) And here it may be 
well to call attention to the fact, that it is written 
that "Whosoever transgresseth and abideth not in 
the doctrine of Christ, hath not God." (II John, 9.) 
And since the religious world has very generally lost 
sight of this important doctrine of the laying on of 
hands for the conferring of the Holy Ghost, it is one 
evidence, among many others, that they have not 
God, for the absence of this part of the Gospel proves 
that they have not continued in the doctrine of Christ. 
In restoring the Gospel to the earth in the present 

and valiant soldiers of Jesus Christ to stand through life 
the whole warfare of the world, the flesh and the devil. 
The first recorded instance of confirmation being adminis- 
tered to the faithful is in the eighth chapter of the Acts of 
the Apostles, where St. Peter and St. John confirmed the 
Samaritans who had been already baptized by St. Philip. 
'They prayed for them that they might receive the Holy 
Ghost. * * * Then laid they their hands on them, and 
they received the Holy Ghost.' " (Catholic Belief, ( Bruno) 
pp. 97, 98.) The Church of England, and of course the 
Episcopal churches in the colonies and the United States 
teach practically the same. 



204 



THE GOSPEL. 



dispensation, it seems, from the frequency with which 
it is mentioned, that particular prominence is given 
to this doctrine and ordinance through which the 
Holy Ghost is imparted. Out of the many passages 
in the Doctrine and Covenants relating to the subject 
I select the following: 

In April, 1830, the same month and year in which 
the Church of Christ in this dispensation was 
organized, the Lord in explaining the office and 
calling of an apostle, said: "An apostle is an elder, 
and it is his calling to baptize; * * * and to 
confirm those who are baptized into the Church, by 
the laying on of hands for the baptism of fire and 
the Holy Ghost, according to the scriptures." (Doc. 
and Cov., sec. xx, 38, 41.) 

In a revelation to James Covill given in January 
1831, calling him to obedience to the gospel and 
appointing him to be his servant, even a minister for 
Christ, the Lord said: "And this is my gospel: 
repentance and baptism by water, and then cometh 
the baptism of fire and the Holy Ghost, even the 
Comforter, which showeth all things, and teacheth 
the peaceable things of the Kingdom." After calling 
him to be his servant the Lord said: "And again it 
shall come to pass, that on as many as ye shall 
baptize with water, ye shall lay your hands, and. they 
shall receive the gift of the Holy Ghost." (Ibid., sec. 
xxxix, 6, 23.) 

Then in a revelation given to Sidney Rigdon, P. 
P. Pratt and Simon Copley, through Joseph the 
prophet, on the occasion of these men being sent 



THE HOLY GHOST. — HOW IMPARTED. 



205 



with the gospel to the Shakers, the Lord said: "Go 
among this people and say unto them, like unto mine 
apostle of old, whose name was Peter; believe on the 
name of the Lord Jesus. * * * Repent and be 
baptized in the name of Jesus Christ, according to 
the holy commandment, for the remission of sins; and 
whoso doeth this shall receive the gift of the Holy 
Ghost, by the laying on of the hands of the Elders of 
this Church." (Ibid., sec. xlix, 11—14,) 

As this last is a general law, I do not consider it 
necessary to cite further passages, though the revela- 
tions of the Lord contained in the Doctrine and 
Covenants are replete with them. Sufficient has been 
said to show that the doctrine has been made promi- 
nent in this dispensation. 

To my mind this ordinance is the most philosophical 
of any in the Gospel. On one occasion as Jesus passed 
through a throng of people, a woman who had been 
troubled with an issue of blood for twelve years, and 
had spent all her living upon physicians, but received 
no benefit from them, came up behind him, saying in 
her heart, if I can but touch the hem of his garment 
I shall be healed. And it was so, even according to 
her faith; for pressing through the crowd she laid 
hold of his garment and was immediately made 
whole. "And Jesus said, who touched me? When 
all denied, Peter and they that were with him said, 
Master, the multitude throng thee, and press thee, 
and sayest thou who touched me? And Jesus 
said, somebody hath touched me: for I perceive that 
virtue is gone out of me." (Luke viii, 43, 46.) 



206 



THE GOSPEL. 



Now, what had happened? And why the expres- 
sion — "Somebody hath touched me; for I perceive 
that virtue is gone out of me?" My answer would 
be that the person of Jesus, aye, and also the very 
garments he wore, was so charged with that Divine 
influence, known to us as the Holy Spirit, that when 
the woman, with the issue of blood, touched his 
garments, so much of that Spirit left him to heal 
her that it was perceptible to him, and he exclaimed, 
"Virtue is gone out of me!" 

So, when a servant of God, filled with that Spirit, 
and with authority to act in the name of Jesus 
Christ, lays his hands upon one who has prepared 
himself for the reception of the Holy Ghost, through 
faith, repentance, and baptism, a portion of that Holy 
Spirit passes from the one who administers, to 
him upon whom he lays his hands, and he is baptized 
with it. These are the laws by which it is 
received and conveyed; these are the conditions that 
must exist, in order that men may obtain this holiest 
of all influences, and its full and free enjoyment. 
And its transmission from one person to another by 
an observance of the ordinances and principles of 
righteousness we have now considered, is as natural 
and philosophical in the spiritual things of the 
universe, as it is for electricity or steam to perform 
the wonders which these forces are now made to 
enact in the commercial and mechanical worlds; and 
which they will not perform, unless the conditions 
by which their power is made available, are complied 
with. 



THE HOLY GHOST. — HOW IMPARTED. 207 

I cannot do better in concluding this chapter than 
to quote a paragraph or two from the works of apostle 
Parley P. Pratt: 

"To impart a portion of the Holy Spirit by the 
touch, or by the laying on of hands; or to impart a 
portion of the element of life, from one animal body 
to another, by an authorized agent who acts in the 
name of God, and who is filled therewith, is as much 
in accordance with the laws of nature, as for water to 
seek its own level; air its equilibrium; or heat and 
electricity their own mediums of conveyance." 

"This law of spiritual fluid, its communicative 
properties, and the channel by which it is imparted 
from one person to another, bear some resemblance 
or analogy to the laws and operations of electricity. 
Like electricity it is imparted by the contact of two 
bodies, through the channel of the nerves." 

"But the two fluids differ widely. The one is a 
property nearly allied to the grosser elements of 
matter; not extensively endowed with the attributes 
of intelligence, wisdom, affection or moral discrimina- 
tion. It can therefore be imparted from one animal 
body to another, irrespective of the intellectual or 
moral qualities of the subject or recipient. The 
other is a substance endowed with the attributes of 
intelligence, affection, moral discrimination, love, 
charity and benevolence pure as the emotions which 
swell the bosom, thrill the nerves, or vibrate the 
pulse of the Father of all." 

"An agent filled with this heavenly fluid cannot 
impart of the same to another, unless that other is 



208 



THE GOSPEL. 



justified, washed, cleansed from all his impurities of 
heart, affections, habits or practices by the blood of 
atonement, which is generally applied in connection 
with the baptism of remission." 

"A man who continues in his sins, and who has no 
living faith in the Son of God, cannot receive the 
gift of the Holy Spirit through the ministration of 
any agent, however holy he may be. The impure 
spirit of such a one will repulse the pure element, 
upon the natural laws of sympathetic affinity, or of 
attraction and repulsion." (Key to Theolog3^, pp. 96, 
97, 98.) 

In other words, the spirit of God will not dwell in 
unholy temples, hence repentance and baptism for 
the remission of sins goes before the baptism of the 
spirit that men may be cleansed of their sins, justified 
before God, and their bodies by these means made fit 
dwelling-places for the Holy Ghost — the living tem- 
ples of God. 



THE HOLY GHOST — CHARACTER AND SOURCE. 

VAN the naturalist find out and comprehend 



the secret of the endless variety of life in the 



vegetable and animal kingdoms? Can the 
chemist find out the essences of substances, or make 
himself master of the secrets of great nature's labora- 
tory where those wonderful combinations are wrought 



CHAPTER XXVIII. 




THE HOLY GHOST. — CHARACTER AND SOURCE. 209 

which produce the substances that constitute the 
material universe? Can the physician or surgeon 
with scalpel and microscope "trace to its source the 
lightening of the soul" — trace out the secret springs 
of life or intelligence in the human organism? Can 
the astronomer, even with his mightiest telescope 
penetrate to the outside curtains of space where 
worlds and planetary systems do not exist — can he 
circumscribe the creations of God, within the scope of 
his vision or knowledge? 

To all these questions a negative answer must be 
given; when man has done his best, when his whole 
life has been spent in seeking knowledge and finding 
out wisdom, even then the facts which he has 
mastered, compared with those beyond the power 
of his intellect to comprehend, are insignificant; 
and the fields of knowledge which he has explored, 
compared with those wherein man has never yet set 
his foot, are as the few grains of sand compared to 
the untold millions of such grains that form old 
ocean's beach. 

The great sir Isaac Newton at the close of his life — 
a life devoted to the search for knowledge, in which 
pursuit he had been more than ordinarily successful, 
and most men thought he had accomplished some- 
thing of which he could boast — said, in accents most 
humble, "I have been like a child playing upon the 
beach; I have succeeded in finding a few pretty shells, 
and picking up a few pretty pebbles, but the great 
ocean lies before me unexplored." 

Questions and considerations like these, are calcu- 
10 



210 



THE GOSPEL. 



lated to reveal the fact that man, with all his boasted 
intelligence, is, after all, in this sphere of existence, 
"cribbed, cabined and confined" to limits extremely 
narrow, so far as his ability to comprehend facts is 
concerned. 

The naturalist will answer "No," to the question I 
have set down to him. He will tell us that he can 
classify the various forms of animal and vegetable life, 
basing his classification upon certain similarities of 
structure or habits; but when it comes to accounting 
for the great variety and forms of life in animated 
nature; or to telling why it is that one seed produces 
the mighty, sturdy oak, and another the supple wil- 
low; or why each species of animals produces its kind 
— he cannot inform you. His most careful investiga- 
tions, and patient watching have failed to rob nature 
of these secrets. 

The chemist of a century ago, who thought he 
had reduced compound substances to their primary 
elements, and had discovered all the primary ele- 
ments of substances; could he live to-day, he would 
see his "elements" separated and reduced, and a 
multitude of other elements unknown to him, 
brought within the compass of chemical science; and 
yet the existence of the universe itself, remaining 
as great a mystery as ever. Iudeed, the wonder 
grows rather than diminishes with each succeeding 
discovery; for these things increase the mystery by 
revealing the complexity and delicate combinations 
of substances as they exist in their varied forms. 

To the physician, the surgeon, the scientist the 



THE HOLT GHOST. — CHARACTER AND SOURCE. 211 

mystery of life remains as much an unsolved problem 
as it ever did. It is true they claim to have traced it 
down to its beginning; they say it originates in a 
substance known to them as protoplasm; that a single 
cell of this wonderful substance has the peculiar 
power of producing another cell, and this one still 
another. This multiplication of protoplasmic cells 
continuing until it developes in the varied processes 
of nature into the great variety of animal organisms 
known to us. Yet after all his work, the scientist at 
last, with nervous hand and throbbing brow reaches 
a point beyond which he cannot go, for the single cell 
of protoplasm, with the peculiar power to multiply 
itself, is as great a mystery as man with his complex 
organism of bones and nerves and muscles. 

To the question I have put to the astronomer, he 
would doubtless answer, with some impatience, that 
his best instruments but revealed to him the nearest 
outposts of the stellar worlds; and that beyond these 
few street lamps within his vision, with whose positions 
he has become acquainted and marked down on his 
chart, are numberless planetary systems out of the 
reach of his instruments, but whose existence is 
revealed by masses of light through which he cannot 
penetrate. His science is unsatisfied, the little he 
has learned but reveals to him the vastness and 
extent of those fields of knowledge beyond his power 
to enter, much less to reap. 

If in relation to these grosser materials or objects, 
and their relationship to each other man's knowledge 
is so limited, and his powers of comprehension so 



212 



THE GOSPEL. 



restricted, the reader will not be astonished when I 
tell him there is very much that is beyond our power 
to understand in relation to that most subtle, power- 
ful, sensitive and intelligent of all influences, known 
to us as the Holy Ghost. 

What little may be learned of this great spiritual 
force in the universe, is to be found in the revelations 
of God, from which we are given to understand that 
this Holy Spirit which exists throughout the universe 
and is the medium b}^ which it is governed, emanates 
from God. 

Just previous to his crucifixion, Jesus said to his 
disciples: "But when the Comforter [which is the 
Holy Ghost — see John xiv, 2 6 J, is come, whom I will 
send unto you from the Father, even the Spirit of 
Truth, which proceedeth from the Father, he will 
testify of me." (John xv, 26.) 

And this agrees with what the Lord has revealed in 
this dispensation, in respect to this Spirit. To a 
number of elders who had assembled together, to 
learn the will of the Lord concerning them — after 
telling them that he was well pleased with them, and 
that their names were written in the book of the 
names of the sanctified — he said: "Wherefore, I now 
send upon you another Comforter, even upon you, my 
friends, that it may abide in your hearts, even the 
Holy Spirit of promise; which other Comforter is the 
same I promised unto my disciples, as is recorded in 
the testimony of John [John xiv]. This Comforter 
is the promise which I give unto you of eternal life; 
even the glory of the celestial kingdom : which glory 



THE HOLY GHOST. — CHARACTER AND SOURCE. 213 

is that of the church of the first-born; even of God, 
the holiest of all, through Jesus Christ, his Son: 
he that ascended up on high, as also he descended 
below all things, in that he comprehended all things, 
that he might be in all and through all things [that 
is, by the power of his Spirit] the light of truth; 
which truth shineth. This is the light of Christ [or 
Holy Spirit]. As also he is [thai is, by this Spirit — 
the Holy Ghost], in the sun, and the light of the sun, 
and the power thereof by which it was made. As 
also he is in the moon, and is the light of the moon, 
and the power thereof, by which it was made. As 
also the light of the stars, and the power thereof by 
which they were made. And the earth also, and the 
power thereof; even the earth upon which you stand. 
And the light which now shineth, which giveth you 
light, is through him who enlighteneth your eyes, 
which is the same light that quickeneth your under- 
standings; which light proceedeth forth from the pres- 
ence of God, to fill the immensity of space, the light 
which is in all things; which giveth life to all things: 
Which is the law by which all things are governed; 
even the power of God, who sitteth upon his throne, 
who is in the bosom of eternity, who is in the midst 
of all things." (Doc. and Co v., sec. lxxxviii, 1-13.) 

The line in italics represents this "light" which 
quickened the understanding of the elders to whom 
the revelation was addressed, as proceeding from the 
presence of God, and this is wherein the testimony 
of this revelation agrees with that of John. Both 
testify that this Spirit emanates from God, and that 



214 



THE GOSPEL. 



this "light" which "proceedeth forth from the presence 
of God to fill the immensity of space, which giveth 
life to all things, which is the law by which all things 
are governed," is identical with that Spirit of which 
Jesus was speaking, the Holy Ghost, cannot be 
doubted. Hence, from this revelation we learn not 
only the source of the Holy Ghost, but that it per- 
meates the universe, and was the power by which the 
creations of God were brought into existence, by 
which they subsist, and by which they are directed 
in their respective spheres in such harmony and 
splendor. 

To these ideas respecting the Holy Ghost agree 
several other authoritative passages. The prophet 
Joseph Smith taught that the Holy Ghost has not a 
body of flesh and bones, ''but is a personage of 
Spirit;" and then adds: "Were it not so, the Holy 
Ghost could not dwell in us." (Doc. and Cov., sec. 
cxxx.) 

Again it is written: "The elements are the taber- 
nacle of God, yea man is the tabernacle of God, even 
temples; and whatsoever temple is defiled, God shall 
destroy that temple." (Doc. and Cov. sec. xciii; also 
I Cor. iii, 16, 17; I Cor., vi, 19 ) This cannot allude 
to God the Father or to God the Son, because each 
has a tabernacle of flesh and bones, as tangible as 
man's;* but it alludes to God the Holy Ghost, whose 

* The Father has a body of flesh and bones as tangible 
as man's; the Son also; but the Holy Ghost has not a body 
of flesh and bones, but is a personage of Spirit. (Doc. and 
Cov., sec. cxxx, 22; see also Lectures on Faith, 2, 3.) 



THE HOLY GHOST. — ITS POWER. 215 

tabernacle is in the elements of the universe, giving 
life and light and intelligence to all things, and is 
the grand medium of communication between God 
the Father and his Son Jesus Christ and their vast 
creations. 

So much as to the source and nature of the 
Holy Ghost; now let us turn our attention to what 
it does for those who possess it, what gifts and graces 
it bestows and develops in them. 



CHAPTER XXIX. 

THE HOLY GHOST. — ITS POWER. 

/gNS the time drew near for Jesus to make his 
L—T great sacrifice, and then depart from the 
J immediate presence of his disciples, he mani- 
fested a great desire to comfort them in prospect of 
this separation, and this he did by promising to send 
to them from the Father the Holy Ghost, that he 
might abide with them for ever;* and in explaining 
to them the powers of this Spirit, he said: 4 'But the 
Comforter, which is the Holy Ghost, whom the Father 
will send in my name, he shall teach you all things, 
and bring all things to your remembrance, whatsoever 
I have said unto you." 

In continuation of his remarks on this subject, he 
told them be had many things to say unto them, 
but they could not bear them at that time. "How- 



* John xiv, 16. Ibid, verse 26. 



216 



THE GOSPEL. 



beit," said he, "when he, the Spirit of Truth, is come, 
he will guide you into all truth: for he shall not 
speak of himself: but whatsoever he shall hear that 
shall he speak: and he will show you things to come. 
He shall glorify me: for he shall receive of mine, and 
shall show it unto you. All things that the Father 
hath are mine: Therefore, said I, that he shall take 
of mine, and shall show it unto you." (John xvi, 13 
-15.) 

From these passages four important things are 
learned respecting the powers of the Holy Ghost: 

I. That he will teach all things; and, what is 
equivalent, "guide into all truth." 

II. He will bring all things to remembrance, that 
is, whatsoever things have been stored in the mind. 

III. He will show things to come. 

IV. He will take of the things of God and reveal 
them unto men. 

Of the excellence and importance of these several 
powers it is scarcely needful to speak, since their 
excellence is evident, upon the mere enumeration 
of them, yet one cannot refrain from looking at 
them more in detail. How excellent a thing it is 
to have a teacher competent to teach all things, and 
guide into all truth! In view of the fact that 
the saints possessed the Holy Ghost, and that 
the Holy Ghost has these powers, one can understand 
the reasonableness of John's remarks to the saints, in 
which he says: "But ye have an unction from the 
Holy one, and ye know all things. * * * The 
anointing which ye have received of him abideth in 



THE HOLY GHOST. — ITS POWER. 217 

you, and ye need not that any man teach you: but 
as the same anointing teacheth you of all things, and 
is truth, and is no lie, and even as it hath taught 
you, ye shall abide in him." (I John ii, 20. 27.) 

Morever, to that extent that a man is guided into 
all truth, he is preserved from all error. There is no 
danger of his being deceived, or led astray by every 
wind of doctrine, or the cunning craftiness of false 
teachers so long as he is in possession of that spirit 
which guides into all truth. So taught Isaiah, who, 
in speaking of the time when the House of Israel 
should possess this spirit, ssljs: "And though 
the Lord give you the bread of adversity, and the 
water of affliction, yet shall not thy teachers be 
removed into a corner any more, but thine eyes 
shall see thy teachers: And thine ears shall hear 
a word behind thee, saying, This is the way, walk 
ye in it when ye turn to the right hand and when 
ye turn to the left." (Isaiah xxx, 20, 21.) 

As to the second power enumerated, viz.: the 
power to bring all things to the recollection, I main- 
tain that it would be impossible for man to live the 
law of the Gospel without some such grace being 
conferred upon him by the Lord. The law of the 
Gospel requires men not only to do good to those 
who do good to them, but to do good to those who des- 
pitefully use them; not only to lend to those who lend 
to them, but to lend to those of whom they can hope to 
receive nothing in return; to revile not those who 
may revile them — in a word, the law of the Gospel is 
summed up in this: u Be ye not overcome of evil; 



218 



THE GOSPEL. 



but overcome evil with good." (Romans xii. 21. 
See also Matt, v, vi.) 

However fine this may be in theory, or however 
beautiful it may look on paper, to carry it practically 
into the affairs of life is difficult. When reviled it 
seems but natural to answer railing with railing; 
blows with blows, and for injury inflicted, return as 
much in kind as is within one's power to inflict. And 
unless in possession of this grace bestowed by the 
Holy Ghost, viz. having brought to the recollection 
the things of Christ's Gospel, being reminded in the 
very moment of temptation of these laws — when 
smarting under a sense of injustice, or suffering un- 
der wrongs heaped upon one, it would be difficult if 
not impossible to live up to these heavenly precepts. 
But by having the Holy spirit as one's prompter in 
the moments of temptation, and by cultivating the 
Christian virtue of patience, this law of the Gospel, 
so contrary to the natural disposition, may be com- 
plied with, and the follower of Christ, like his Master, 
may be able to say for those who inflict injury upon him, 
"Father forgive them for they know not what they do." 

Thirdly, •'He will show you things to come." In 
other words, the Holy. Ghost is the spirit of prophecy, 
for by it the future has been unfolded to the minds of 
the prophets; and by it the scriptures were given. In 
proof of this the apostle Peter says: "The prophecy 
came not in old time by the will of man: but holy 
men of God spake as they were moved by the Holy 
Ghost," (II Peter i, 21,) and that which they spake 
was written and became scripture. 



THE HOLY GHOST. — ITS POWER. 219 



When an angel visited John on Patmos and that 
apostle fell at his feet to worship him, the angel said: 
"See thou do it not: I am thy fellow servant, and of 
thy brethren that have the testimony of Jesus' 5 
[which is the Holy Ghost]: ' 'worship God for the 
testimony of Jesus, is the Spirit of prohecy." (Rev. 
xix, 10.) 

These facts will exhibit the inconsistency, nay, I 
may say, the absolutely erroneous position of those 
who insist that while the Holy Ghost has continued 
with men, prophecy and revelation have ceased. 

The very fact, as stated in the fourth item taken 
from these passages under consideration, viz. that the 
Holy Ghost will take of the things of the Lord and 
show them unto men, also proves that this spirit is 
one of revelation, and is in harmony with the scrip- 
ture. — "The Spirit searcheth all things, yea, the 
deep things of God. — What man knoweth the things 
of man, but the spirit of a man which is in him? 
Even so the things of God knoweth no man, but the 
Spirit of God/' (I Cor. ii, 11, 12.) 

In addition to these powers there is still another, 
and an important one, it is that of a witness for God 
and Christ: "When the Comforter is come," are the 
words of the Son of God, "whom I will send unto you 
from the Father, * * * he will testify of me." 
(John xv, 26.) The testimony of Paul is still more 
emphatic than this: "No man speaking by the Spirit 
of God calleth Jesus accursed; and no man can say 
that Jesus is the Lord, but by the Holy Ghost." (I 
Cor., xii, 3.) 



220 



1 HE GOSPEL. 



I have shown in my remarks on the Holy Ghost 
being "the spirit of prophecy" that that Spirit and 
this without which no man can say that Jesus is the 
Lord — "the testimony of Jesus" — are identical. 
Several other powers belonging to this Spirit are also 
enumerated by Paul. He gives as to understand that 
"There are diversities of gifts, but the same Spirit, 
and there are differences of administration but the 
same Lord. * * * But the manifestation of the 
Spirit is given to every man to profit withal. For 
to one is given by the Spirit, the word of wisdom, to 
another the word of knowledge by the same Spirit: 
To another faith by the same Spirit; to another the 
gifts of healing by the same Spirit: To another the 
working of miracles; to another prophecy: to another 
discerning of spirits; to another divers kinds of 
tongues; to another interpretation of tongues: But 
all these worketh that one and the self same Spirit 
dividing to each one severally as he will." (I Cor., 
xii, 4—12.) 

In addition to this splendid array of powers and 
gifts of the Holy Ghost, we are told that its fruit "is 
love, joy, peace, long-suffering, gentleness, goodness, 
faith, meekness, and temperance." (Gal. vi, 22, 23.) 
Indeed we may say, in the language of Apostle P. P. 
Pratt, the Holy Spirit adapts itself to all the organs 
and attributes of man. "It quickens all the intel- 
lectual faculties, increases, enlarges, expands and 
purifies all the natural passions and affections; and 
adapts them by the gift of wisdom to their lawful 
use. It inspires, develops, cultivates and matures 



THE HOLY GHOST. — ITS POWER. 



221 



all the fine-toned sympathies, joys, tastes, kindred 
feelings and affections of our nature. It inspires 
virtue, kindness, goodness, tenderness, gentleness and 
charity. It develops beauty of person, form and 
feature. It tends to health, vigor, animation and 
social feeling. It develops and invigorates all the 
faculties of the physical and intellectual man. It 
strengthens, invigorates and gives tone to the nerves. 
In short, it is, as it were, marrow to the bone, joy to 
the heart, light to the eyes, music to the ears, and 
life to the whole being." (Key to Theology, p. 102.) 

Such is the Holy Ghost and its sanctifying influ- 
ence — such is the Spirit given to those who accept 
the Gospel, who believed in God and Jesus Christ, 
who repent of their sins and are baptized for the 
remission of them — then follows the baptism of the 
Spirit, in other words, the reception of the Holy 
Ghost through the laying on of hands. Then is 
developed one or more of its spiritual gifts, and its 
general purifying influences; enlarging the under- 
standing, ennobling every thought, making pure the 
heart; in short, it draws man into a nearer relation- 
ship with his God, and begins that spiritual educa- 
tion so necessary to prepare him for the glorious 
presence of his Creator — his Father. 



222 



THE GOSPEL. 



CHAPTER XXX. 

AUTHORITY. 

fHAVE now considered, at some length, the doc- 
trines and ordinances, which constitute the First 
Principles of the Gospel of Christ. In connection 
with these principles, however, there is another 
matter which must claim the reader's attention; 
viz.: the important fact that the Gospel must be 
preached and its ordinances administered by those 
having authority from God; or the administrations 
will have no binding force in heaven or on earth, in 
time or in eternity. 

We are informed in the scriptures, that the Lord 
wrought special miracles by the hands of Paul, whom 
he had called to be his servant. The sick were 
healed, and evil spirits were cast out of those who 
were possessed. "Then certain of the vagabond 
Jews, exorcists, took upon them to call over them 
which had evil spirits, the name of the Lord Jesus, 
saying, We adjure you, by Jesus whom Paul 
preacheth. And there were seven sons, of one Sceva, 
a Jew, and chief of the priests, which did so. And 
the evil spirit answered and said, Jesus I know, and 
Paul I know, but who are ye? And the man in 
whom the evil spirit was, leaped on them, and over- 
came them, and prevailed against them, so that they 
fled out of that house, naked and wounded." (Acts 
xix, 13 — 16.) These men presumptuously took it 
upon themselves to act ns those who had authority, 



AUTHORITY. 



223 



and the result was that not even the devils would 
respect their administrations, much less the Lord. 

There is a principle of great moment associated 
with this incident. The question is, if these men, 
when acting without authority from God could not 
drive out an evil spirit, would their administration be 
of force, or have any virtue in it, had they administered 
in some other ordinance of the Gospel, say baptism 
for the remission of sins, or laying on hands for the 
reception of the Holy Ghost? Manifestly it would 
not. And hence we rightly come to the conclusion, 
so well expressed in one of our articles of faith, that 
"A man must be called of God, by prophecy and by 
the laying on of hands, by those who are in authority 
to preach the gospel and administer in the ordinances 
thereof." 

Such a conclusion as this could reasonably be 
drawn also from the words of Paul in Hebrews where 
he says: "Every high priest taken from among men is 
ordained for men in things pertaining to God, that 
he may offer both gifts and sacrifices for sins: * * * 
And no man taketh this honor unto himself, but he 
that is called of God as was Aaron." (Heb. v, 1, 5,) 
The manner in which Aaron was called to the priest's 
office is recorded in the writings of Moses as follows: 
The word of the Lord came to that prophet saying, 
"Take thou unto thee Aaron thy brother, and his 
sons with him from among the children of Israel, 
that he may minister unto me in the priest's office, 
even Aaron, Nadab and Abihu, Eleazar and Ithamar, 
Aaron's sons." (Ex. xxviii, 1.) 



224 



THE GOSPEI,. 



It may be objected that this was the law relating 
to the calling of high priests alone, but if high priests 
were to be called in this manner, is it not reasonable 
to conclude that all who administer in "things per- 
taining to God" must be called in the same manner 
— that is, of God?' So far as the scriptures are con- 
cerned, and on subjects of this character their 
authority is conclusive, wherever we have an account 
of men administering in the things pertaining to God, 
and their administrations are accepted of him, they 
have either been called directly by revelation from 
him, or through inspiration in those who already 
had authority from God to act in his name; and to 
be called by a legitimate, divinely established author- 
ity is to be called of God. 

On the other hand, whenever men have taken it 
upon themselves to act in the name of God, so far as 
any such instance is recorded, it has been followed by 
some manifestation of displeasure from him. 

As an example of this statement, I call attention 
to the case of Uzza. The Lord appointed Aaron and 
his sons to take special charge of the ark of the 
covenant and all the holy things connected with it. 
When it became necessary for the camp to move, 
after all things had been arranged by Aaron and his 
sons, then the sons of Kohash were to come to bear 
it; "but," said the Lord, "they shall not touch any 
holy thing lest they die." (Num. iv, 15.) Some 
generations after this, King David undertook to 
move the ark from Baalah, — called also Kirjath- 
jearim, — where it had remained many years. Uzza 



AUTHORITY. 



225 



and Ahio drove the cart on which the ark and its 
furniture was placed, and when the company engaged 
in this pious work reached Chidon, Uzza put forth 
his hand to steady the ark, for the oxen stumbled, 
but in doing so he broke the law which had been 
given to Israel (Num. iv, 15) — he acted without 
authority — "And the anger of the Lord was kindled 
against Uzza, and he smote him because he put his 
hand to the ark; and there he died before God." (I 
Chron. xiii, 10.) 

Take still another case, that of Uzziah. He was 
one of the kings of Israel; and for a long time he 
prospered exceedingly because of his righteousness. 
His enemies were smitten before him, and wisdom 
was given him to fortify Jerusalem as it never had 
been fortified before. But in the midst of his glory 
and the pride of his heart, he undertook to minister 
in the temple of God in the priest's office; and 
appeared before the altar to burn incense. "And 
Azariah the priest went in after him, and with 
him four score priests of the Lord, that were valiant 
men: And they withstood Uzziah the king and said 
unto him, It appertaineth not unto thee Uzziah to 
burn incense unto the Lord, but to the priests, the 
sons of Aaron, that are consecrated to burn incense: 
Go out of the sanctuary; for thou hast trespassed; 
neither shall it be to thine honor from the Lord God. 
Then Uzziah was wroth, and had a censer in his hand 
to burn incense: and while he was wroth with the 
priests, the leprosy even rose in his forehead before 
the priests in the house of the Lord, from beside the 

16 



226 



THE GOSPEL. 



incense altar. And Azariah, the chief priest, and 
all the priests, looked upon him, and, behold, he was 
leprous in his forehead, and they thrust him out from 
thence; yea himself hasted also to go out, because 
the Lord had smitten him. And Uzziah, the king, 
was a leper unto the day of his death, and dwelt in a 
several house, being a leper; for he was cut off from 
the house of the Lord." (II Chron. xxvi.) 

Swift punishment followed upon the presumptuous 
attempt of this king to exercise the authority of God 
without having had it conferred upon him: and we 
have already seen that in New Testament times the 
Lord would not have respect for the administration 
of those who spoke in his name without authority, 
no matter how nearly they conformed to the forms of 
the ceremony; there was no force in it, and the devil 
could and did prevail against them. 

We have the testimony of Jesus respecting the 
authority which he had conferred upon his apostles; 
said he, "Ye have not chosen me, but I have chosen 
you, and ordained you, that ye should go and bring 
forth fruit." (John xv, 16.) 

When seven men were chosen to look after the 
poor and minister to them, they set them before the 
apostles who, when they had prayed, laid their hands 
on them and ordained them to their calling. (Acts 
vi, 1—6.) 

So in the case of Paul. It was not enough that 
he saw and spoke with the Messiah, not enough to 
have Ananias come and baptize him, and receive the 
Holy Ghost; for afterwards, when the Lord would 



AUTHORITY. 



227 



have him engage in the work of preaching the Gospel 
and administer in the ordinances thereof, the Holy- 
Ghost said unto certain prophets at Antioch, 
' 'Separate me Barnabas and Saul for the work where- 
unto I have called them. And when they had fasted 
and prayed, and laid their hands on them, they sent 
them away." (Acts xiii, 1 — 3.) 

Furthermore, as Paul went about confirming the 
souls of the saints, he ordained elders in every 
church. (Acts xiv, 2, 3.) He did not suffer men to 
take the authority on themselves to minister in the 
things of God; but warned the saints against such 
characters. Having assembled the elders of the 
church of Ephesus, he said to them: ''Take heed 
unto yourselves, and to all the flock, over which the 
Holy Ghost hath made you overseers, to feed the 
flock of God. * * * For I know this, that 
after my departing, shall grievous wolves enter in, 
not sparing the flock. And of your own selves, shall 
men arise, speaking perverse things, to draw away 
disciples after them." (Acts xx, 28, 29.) 

This same thing pressed itself upon his mind when 
he wrote his Epistle to Timothy; for we find him 
exhorting Timothy to "Preach the word; be instant 
in season, out of season; reprove, rebuke, exhort with 
all long-suffering, and doctrine, for the time will 
come when they will not endure sound doctrine; but 
after their own lusts shall they heap to themselves 
teachers, having itching ears; and they shall turn 
away their ears from the truth, and shall be turned 
unto fables." (II Tim. iv, 2—4.) 



228 



THE GOSPEL. 



To this also agrees the testimony of Peter. After 
speaking of the prophets that were in ancient Israel, 
he says: "But there were false prophets also among 
the people [then addressing the saints of his own 
day], even as there shall be false teachers among 
you, who privily shall bring in damnable heresies, 
even denying the Lord that brought them, and shall 
bring upon themselves swift destruction. And many 
shall follow their pernicious ways; by reason of whom 
the way of truth shall be evil spoken of." (II Peter 
ii, 1, 2.) 

That is just what happened. False teachers arose, 
damnable heresies crept into the churches, the Gospel 
was corrupted, and a few generations after the 
Gospel was introduced by the personal ministry of 
John the Baptist and the Messiah himself, the 
authority of God was taken from among men. 

Hence, when a knowledge of the Gospel was re- 
stored to the earth in this last dispensation, it be- 
came necessary to restore also the authority to teach 
it, and administer in its ordinances. For this pur- 
pose John the Baptist, laboring under the direction 
of Peter, James and John, was sent to restore suf- 
ficient authority to administer the outward ordi- 
nances, to teach faith and repentance, and baptize for 
the remission of sins. (Doc. and Cov. sec. xiii.) 

Subsequently Peter, James and John were sent of 
the Lord (Doc. and Cov. sec. xxvii, 12) some time in 
the early summer of 1829, and ordained Joseph 
Smith and Oliver Cowdery to the holy Melchisedec 
priesthood — in fact, they were ordained apostles. 



LAWS OF SPIRITUAL DEVELOPMENT. 229 



(Doc. and Cov. sec. xx, 2, 3.) And as the "Melchi- 
sedec priesthood holds the right of presidency, and 
has power and authority over all the offices in the 
Church in all ages of the world to administer in 
spiritual things" (Doc. and Cov., sec. cvii) — these 
men, Joseph Smith and Oliver Cowdery, had author- 
ity to administer in all the ordinances of salvation, 
and to organize the Church of Christ; which, under 
the direction of the Lord, they did. And thus, not 
only has the Gospel been restored to the earth in 
this last dispensation, but the authority to admin- 
ister in all its ordinances, and to build up the Church 
of Christ and the Kingdom of God on earth has been 
brought from heaven and bestowed upon men. 



CHAPTER XXXI. 

LAWS OF SPIRITUAL DEVELOPMENT. 

fF a man accepts the principles and obeys the 
ordinances I have now treated upon, and I 
hope with sufficient clearness, and they are 
administered by men having authority from God to 
act in his name, then he is born again, born of the 
water and of the spirit — born into the kingdom of 
God, and hence is a child of God, a citizen of his 
kingdom. 

And since by submitting to these ordinances a 
man is born into the kingdom, I would remind the 
reader that his position in that kingdom is closely 



230 



THE GOSPEL. 



analogous to the child just born naturally into this 
world. It possesses all the faculties, all the organs, 
all the limbs of a man, but they are in embryo, un- 
developed. The new born infant has eyes, but it 
will be sometime before it will be able to distinguish 
objects, or recognize even the kind face of its mother. 
It has ears but it cannot distinguish sounds; a tongue 
but it cannot speak; limbs but it cannot stand or 
walk or run; nor has it control of the muscles of the 
hands or arms — it will have to wait for growth and 
strength before these organs of sense and motion are 
developed. 

Its first attempts at the use of any of these organs 
will necessarily be imperfect as to the results. The 
tongue will speak the first words but brokenly; the 
first steps will be uneven and staggering; the move- 
ments of the hands will be erratic and awkward. 
But by persistent effort the tongue that could only 
pronounce words brokenly, becomes, at last, eloquent 
and crowds listen spellbound by the charm of its 
music. The uneven, staggering step is changed 
finally for the elastic step and noble carriage of 
graceful manhood. The hands so awkward become by 
practice the hands of the skilled artisan, competent 
to execute whatever his mind may conceive. 

So it is with those just born in the church of 
Christ. They, at their birth, are not fully developed 
men and women in the things of God. It is expected 
that they will have to "grow in grace and in the 
knowledge of God." Peter exhorted the saints of 
his day to give all diligence, and add to their faith 



LAWS OF SPIRITUAL DEVELOPMENT. 231 

virtue; "and to virtue knowledge; and to knowledge 
temperance; and to temperance patience; and to 
patience godliness; and to godliness brotherly kind- 
ness; and to brotherly kindness charity. For if these 
things be in you and abound," said he, "they make 
you that ye shall neither be barren nor unfruitful in 
the knowledge of our Lord Jesus Christ." (II Peter 
i, 5 — 8.) Such instructions are applicable to the 
saints of this or any other dispensation. 

The new born saints will find themselves in a new 
atmosphere, sensitive to new forces operating upon 
them, new powers developing within them: and as 
the young child staggers in its first attempts to walk, 
and has many a fall before it will obtain complete 
control over its muscles — so the new born member of 
Christ's church will make many mistakes and perhaps 
blunders in the days of his infancy. 

For this reason, that the child of the kingdom 
might not grow weary in his efforts at moral and 
spiritual development, the Lord has revealed his 
long-suffering and merciful kindness to those who 
strive to keep his commandments. And such is the 
weakness of mankind and their frequent violations of 
the laws of God that had they not the repeated 
assurances in the revelations respecting God's 
character that he is slow to anger, abundant in 
mercy and long-suffering, the heart of man w 7 ould 
grow faint, and his effort at spiritual development 
would be palsied. But with these facts firmly im- 
pressed on their minds men struggle on — they pray 
without fainting. 



232 



THE GOSPEL. 



If there is one struggle more than another in which 
the race is not tc the swift nor the battle to the 
strong, but to those who endure to the end, it is in 
this struggle for eternal life. 

"He that shall endure to the end, the same shall 
be saved," were the words of Jesus, and I know of no 
other condition of salvation contemplated in the 
Gospel of Christ, than this. "Be thou faithful unto 
death/' wrote John to the saints at Smyrna, "and I 
will give thee a crown of life/' (Rev. ii, 10.) 
"Blessed are they who do his commandments, that 
they may have right to the tree of life" (Rev. 
ii, 14); and with such passages the scriptures are 
replete. 

There is no one great thing that man can do and 
then do no more and obtain eternal life. After 
entering into the kingdom of God, in the manner 
already pointed out in these pages, it is by learning 
"precept upon precept; line upon line; here a little 
and there a little," that salvation will be made secure. 
It is by resisting a temptation to-day, overcoming a 
weakness to-morrow, forsaking evil associations the 
next day, and thus day by day, month after month, 
year after year, pruning, restraining and weeding out 
that which is evil in the disposition, that the character 
is purged of its imperfections. 

Nor is it enough that one gets rid of evil. He 
must do good. He must surround himself with 
circumstances congenial to the sensitive influence of 
the Holy Ghost, that it may not be offended, and 
withdraw itself from him; for if it does so, amen to 



HISTORY OF THE GOSPEL. 



233 



his spiritual or moral development. He must culti- 
vate noble sentiments by performing noble deeds — 
not great ones, necessarily, for opportunity to per- 
form what the world esteem great things, comes but 
seldom to men in the ordinary walks of life; but 
noble deeds may be done every day; and every such 
deed performed with an eye single to the glory of 
God, draws one that much nearer into harmony with 
the Deity. And "if you wish to go where God is/' 
said the prophet Joseph, "you must be like God, or 
possess the principles which God possesses, for if we 
are not drawing towards God in principle, we are 
going from him and drawing towards the devil." 
(Hist, of Joseph Smith Apr. 10, 1842.) 

Thus by eschewing the evil inclinations of the' dis- 
position on the one hand, and cultivating noble sen- 
timents on the other, a character may be formed that 
shall be godlike in its attributes and consequently its 
possessor will be fitted to dwell with God, and if so 
prepared, there is no question but his calling and 
election is sure. 



CHAPTER XXXII. 

HISTORY OF THE GOSPEL. 

f THINK it proper in this chapter to give a brief 
history of the Gospel — for this reason: There 
is a very general idea existing in the Christian 
world that nothing was known of the Gospel of 



234 



THE GOSPEL. 



Christ — its principles and ordinances, until the per- 
sonal ministry of the Messiah began; whereas the 
truth is, the plan of redemption, the Gospel, was 
understood in the eternal heavens before the founda- 
tions of the earth were laid; and was revealed to the 
first Patriarchs of the race, and extensively preached 
many centuries before the coming of Messiah in the 
flesh. 

In proof of the statement that the plan of re- 
demption was understood before even the creation of 
the earth, I quote the words of the Lord to Abra- 
ham: "Now the Lord had shown unto me, Abraham, 
the intelligences that were organized before the world 
was; and among all these there were many of the 
noble and great ones; and God saw these souls that 
they were good, and he stood in the midst of them ; 
and he said, These I will make my rulers; for he 
stood among those that were spirits, and he saw they 
were good. * * * And there stood one among 
them like unto God, and he said unto those that 
were with him, We will go down, for there is space 
there, and we will take of these materials, and we 
will make an earth whereon these may dwell; and we 
will prove them herewith, to see if they will do all 
things whatsoever the Lord their God shall command 
them; and they who keep their first estate, shall be 
added upon; and they who keep not their first estate, 
shall not have glory in the same kingdom with those 
who keep their first estate; and they who keep their 
second estate, shall have glory added upon their 
heads for ever and ever." 



HISTORY OF THE GOSPEL. 



235 



"And the Lord said, who shall I send? And one 
answered like unto the Son of Man, Here am I, send 
me. And another answered and said, Here am I, 
send me. And the Lord said, I will send the first. 
And the second was angry, and kept not his first 
estate, and, at that day, many followed after him. 
And then the Lord said, Let us go down: and they 
went down at the beginning, and they organized and 
formed (that is the Gods), the heavens and the 
earth." (Pearl of Great Price, p. 41.) 

This is a brief account of the controversy there 
was in heaven, in respect to the plan that should be 
adopted for the salvation of man, when in his 
second estate. 

In the writings of Moses, as revealed to Joseph 
Smith, the matter is made still more clear. There we 
have an account of Satan appearing before Moses, and 
of his seeking to induce that faithful man to worship 
him instead of God; but Moses rebuked him in the 
name of the Lord Jesus, and afterwards the Lord 
appeared unto him and said: "Satan, whom thou 
hast commanded in the name of mine Only Begotten, 
is the same which was from the beginning, and he 
came before me, saying, Behold I, send me, I will be 
thy Son, and I will redeem all mankind, that one 
soul shall not be lost, and surely I will do it; where- 
fore, give me thine honor. But, behold, my beloved 
Son, which was my beloved and chosen from the 
beginning, said unto me, Father, thy will be done, 
and the glory be thine forever. Wherefore, because 
Satan rebelled against me [his plans being rejected, 



236 



THE GOSPEL. 



as we have already seen], and sought to destroy the 
agency of man. which I, the Lord God, had given 
him, and also that I should give unto him mine own 
power, by the power of mine Only Begotten, I caused 
that he should be cast down, and he became Satau." 
(Pearl of Great Price, p. 9.) 

From this we learn the cause of Lucifer's rejection 
and rebellion — his plan for man's redemption was of 
such a character that it would have destroyed the 
agency of man, and robbed God of his honor; and 
because that plan was rejected, he rebelled against 
God and was cast out of heaven. This was before the 
creation of the earth, and this controversy about 
which the rebellion took place was in relation to the 
Gospel. 

These things were revealed to the prophet Joseph, 
and they throw a perfect flood of light upon the 
scriptures which refer to Christ as the "Lamb slain 
from the foundation of the world." (Rev. xiii, 8.) 
From that expression we see that Jesus was chosen 
to make the atonement from the foundation of the 
world, and that the Gospel was understood from the 
beginning. The prophet Joseph Smith said that "at 
the first organization in heaven we were all present, 
and saw the Savior chosen and appointed and the 
plan of salvation made, and we sanctioned it." 

Coming to the time when the Gospel was intro- 
duced among men on this earth, we find it began by 
a commandment to Adam to worship the Lord his 
God, and to offer the firstlings of his flock for an 
offering unto the Lord. Many days after this com- 



HISTORY OF THE GOSPEL. 



237 



mandment had been given, an angel of the Lord 
visited Adam and asked him why he offered up sac- 
rifices. To which Adam replied: "I know not, save 
the Lord commanded me." "And the angel spake, 
saying: This thing is a similitude of the sacrifice of 
the Only Begotten of the Father. * * * Where- 
fore, thou shalt do all that thou doest in the name 
of the Son, and thou shalt repent and call upon God 
in the name of the Son forevermore. And in that 
day the Holy Ghost fell upon Adam, which beareth 
record of the Father and the Son, saying, I am the 
Only Begotten of the Father from the beginning, 
henceforth and forever, that as thou hast fallen thou 
mayest be redeemed; and all mankind, even as many 
as will." (Pearl of Great Price, p. 12.) 

Enoch, several centuries after this, in describing 
these events that occurred in the early experience of 
Adam said: "He [the Lord] called upon our father 
Adam by his own voice, saying, I am God: I made 
the world, and men before they were in the flesh. 
* * * If thou wilt turn unto me, and 
hearken unto my voice, and believe, and repent of 
all thy transgressions, and be baptized, even in water, 
in the name of mine Only Begotten Son, * * * 
which is Jesus Christ, the only name which shall be 
given under heaven, whereby salvation shall come 
unto the children of men, ye shall receive the gift of 
the Holy Ghost." * * * And it came 
to pass, when the Lord had spoken with Adam, our 
father, that Adam cried unto the Lord, and he was 
caught away by the spirit of the Lord, and was 



238 



THE GOSPEL. 



carried down into the water, and was laid under the 
water, and was brought forth out of the water. 
And thus he was baptized; and the spirit of God 
descended upon him, and thus he was born of 
the spirit, and became quickened in the inner man. 
And he heard a voice out of heaven, saying, Thou 
art baptized with fire, and with the Holy Ghost. 
This is the record of the Father, and the Son, from 
henceforth and forever; and thou art after the order 
of him who was without the beginning of days or 
end of years, from all eternity, to all eternity. 
Behold, thou art one in me, a son of God; and thus 
may all become my sons." (Pearl of Great Price, 
p. 17.) 

The reader will here observe that the same prin- 
ciples and ordinances were taught to Adam, as the 
means of salvation, as have been set forth in these 
pages as the First Principles of the Gospel of Christ. 
They continued on through the generations of the 
patriarchs to the days of Noah; and from Noah 
through the fathers to Abraham, and from Abraham 
to Moses. At least in one of the revelations of the 
Lord contained in the Doctrine and Covenants, we 
have the continuance of the Melchizedec Priesthood 
traced out through the line of the fathers from Moses 
to Abraham, from Abraham to Noah, and from Noah 
to Adam (sec. 84); and I see not how this priesthood 
can exist among men and not the Gospel: for that is 
what this priesthood is for — to administer in the 
ordinances of the Gospel, and it is obtained through 
obedience to the Gospel. 



HISTORY OE THE GOSPEL. 



239 



That the Gospel was taught to Abraham and to 
ancient Israel is also evident from the Jewish scrip- 
tures. Paul, in writing to the saints in Galatia 
explained to them that "The scriptures, foreseeing 
that God would justify the heathen through faith, 
preached before the Gospel unto Abraham, saying, in 
thee shall all nations be blessed." (Gal. iii, 8.) From 
this then it is clear that the Gospel was taught to 
Abraham. 

The question, however, may arise, what Gospel was 
it? Was it the same Gospel which we have seen was 
taught to Adam; the same that was taught by the 
Messiah and his apostles? To which I reply there is 
but one Gospel. There never was but one plan 
ordained by which mankind are to be saved; and 
that is denominated in the scriptures "The everlasting 
Gospel," to express its sameness in all generations. 
Such as it was formed in the grand council of heaven, 
it has remained in all ages, and in all dispensations. 
It is sealed by the precious blood of the Son of God, 
and like the great Law Giver whose mind conceived 
it, whose wisdom brought it into existence, it changes 
not, neither is there a shadow of variableness in it. 

So thoroughly imbued with this idea, was the 
apostle Paul, that he said — in writing his epistle to 
the Galatians: "Though we or an angel from heaven, 
preach any other gospel unto you, than that which 
we have preached unto you, let him be accursed. As 
we said before, so say I now again, if any man preach 
any other gospel unto you than that ye have 
received, let him be accursed." (Gal. i, 8, 9.) The 



240 



THE GOSPEL. 



''Gospel" ^reached to Abraham, was the Gospel of 
the Son of God; there is no other. 

But I have also stated that the Gospel was taught to 
ancient Israel, in the days of Moses; and in proof of 
this, I offer the following: 

In the third chapter of Hebrews, Paul alludes to 
the transgression of ancient Israel, especially to those 
who, by reason of their sins, were destroyed in the 
wilderness. Then, in opening the fourth chapter, 
he says: "Let us therefore fear, lest a promise 
being left us, of entering into his rest, any of you 
should seem to come short of it. For unto us [the 
people of his day] was the Gospel preached, as well as 
unto them [meaning ancient Israel]; but the word 
preached did not profit them [ancient Israel], not 
being mixed with faith in them that heard it." 
(Heb. iv, 1, 2.) 

Paul makes a further allusion to the Gospel being 
with the children of Israel, in the days of Moses, in 
writing to the Corinthians: "Moreover, brethren," 
says he, "I would not that ye should be ignorant, 
how that all our fathers were uuder the cloud, and 
all passed through the sea; and were all baptized unto 
Moses in the cloud and in the sea; and did all eat 
the same spiritual meat; and did all drink the same 
spiritual drink; for they drank of that spiritual Rock 
that followed them: and that Rock was Christ." 
(I Cor. x, 1—4.) 

But now to return to the epistle to the Galatians, 
in which we learned the Gospel was taught to 
Abraham. After making that statement, Paul asks 



HISTORY OF THE GOSPEL. 



241 



the question: "Wherefore then serveth the law?" 
That is, if the Gospel was preached to Abraham, 
how came the law of Moses into existence, why was 
it given to ancient Israel and binding on them? To 
which the apostle replies: "It was added because of 
transgression, till the seed should come to whom the 
promise was made. * * * Wherefore 
the law was our schoolmaster to bring us unto Christ, 
that we might be justified by faith. (Gal. iii, 19, 24.) 

The matter is still more plainly set forth in the 
Doctrine and Covenants. In speaking of the priest- 
hood and the ordinances belonging thereto — in 
which ordinances "the power of godliness is manifest; 
and without the ordinances thereof, and the authority 
of the priesthood, the power of godliness is not manifest 
unto men in the flesh; for without this" — that is 
without the priesthood and its ordinances — "no man 
can see the face of God even the Father and live."— 
The Lord says: "Now this Moses plainly taught to' 
the children of Israel in the wilderness, and sought 
diligently to sanctify his people that they might 
behold the face of God; but they hardened their 
hearts, and could not endure his presence, therefore 
the Lord in his wrath (for his anger was kindled 
against them) swore that they should not enter into 
his rest while in the wilderness, which rest is the 
fulness of his glory. Therefore he took Moses out 
of their midst, and the holy priesthood also; and 
the lesser priesthood continued, which priesthood 
holdeth the key of the ministering of angels and the 
preparatory Gospel; which Gospel is the Gospel of 

17 



242 



THE GOSPEL. 



repentance and of baptism, and the remission of 
sins, and the law of carnal commandments, which 
the Lord in his wrath caused to continue with the 
house of Aaron among the children of Israel until 
John." (Doc. and Gov., sec. lxxxiv, 19 — 27.) 

The above is confirmed by the Jewish scriptures 
also; for it is written in the concluding chapter of 
Deuteronomy — "There arose not a prophet since in 
Israel like unto Moses, whom the Lord knew face to 
face, in all the signs and the wonders, which the Lord 
sent him to do in the land of Egypt (verses 10, 11.) 

Of the things we have spoken respecting the Gospel 
being presented to Israel, this is the sum: The Lord 
gave them the Gospel, but because they would not 
observe its sacred requirements, he took it, that is in 
its fulness, from among them, and also the higher or 
Melchizedec priesthood; but left them the lesser or 
Aaronic priesthood, and to the part of the Gospel 
which remained, viz., repentance and baptism for the 
remission of sins, was added the law of carnal com- 
mandments, which was to educate them for the ful- 
ness of the Gospel when Messiah should come with it. 

At the appointed time Messiah came and taught % 
the Gospel of the kingdom; and though the Jews as 
a nation rejected him, and their Sanhedrim sentenced 
him to death, yet a few received his teachings, and 
among them the Lord Jesus organized his Church, 
established his priesthood and gave to his servants a 
commandment to go and teach all nations. 

They were faithful in discharging their commission, 
and many received their testimony and obeyed the 



HISTORY OF THE GOSPEL. 



243 



Gospel. Satan, however, working in the hearts of 
the disobedient, stirred them up to anger against the 
saints of God, and they were persecuted, imprisoned, 
and slain. All the apostles, save John, sealed their 
testimony with their blood, and thousands of their 
followers were put to death. Edicts the most cruel 
and heartless were formulated against them by the 
Roman Emperors, and executed with relentless vin- 
dictiveness, until the saints of God were well nigh 
destroyed. 

Meantime heresies crept into the churches; false 
teachers arose teaching perverse doctrines to draw 
away disciples after them; the Gospel was perverted, 
the laws thereof were transgressed, the ordinances 
were changed, the covenant was broken, until scarcely 
a vestige of the Gospel as delivered to men by the 
Son of God and his authorized servants remained. 

After the sword, the prison, the rack, and the 
flame in the hands of a powerful, pagan government, 
together with apostate influences and false teachers 
had done what they could to break down or corrupt 
the Church of Christ, then another evil, more danger- 
ous than all that had gone before was brought to 
bear upon it. A Roman Emperor, Constantine, was 
converted to the ' 'Christian religion" — yet by that 
time, 313 A. D., no more like the religion of Christ 
than dim, misty twilight is like the glorious light of 
the noon-day sun. He soon loaded the bishops with 
new honors, dignities and powers. The churches 
were made wealthy, and luxurious living succeeded 
the simplicity in the manner of life characteristic of 



244 



THE GOSPEL. 



earlier times among the followers of Christ. This 
luxury, ever more dangerous than storms or quick- 
sands, poverty or chains, proved more disastrous to 
the Church, more fruitful in its corruptions of the 
Gospel than the storms of persecution which had 
beaten upon it from its inception. 

Through these combined evils that I have very 
briefly enumerated, the Gospel was corrupted, the 
authority of God, the priesthood, was taken from 
among men; and then followed long ages of spiritual 
darkness and wickedness. At last, however, the time 
came to'usher in the dispensation of the fulness of 
times, in which all things in Christ, both things which 
are in heaven and things which are in earth, are to 
be gathered in one, and the work of the Father per- 
taining to the salvation of this creation, the earth, 
and those who inhabit it, is to be consummated. 

To open up this work a prophet was raised up in 
the person of Joseph Smith, and to him the Lord 
revealed his purposes; telling him also that the creeds 
of men were au abomination in his sight; that men 
were drawing near to him with their lips but their 
hearts were far from him; that they taught for doc- 
trine the commandments of men, having a form of 
godliness but denying the power thereof. (Pearl of 
Great Price, p. 57.) 

After this the angel Moroni was sent to reveal the 
Book of Mormon; and as it contained an account of 
the Gospel as it was taught to the ancient Nephites 
on the western continent by the Messiah, and the 
prophets and apostles authorized to teach in his 



HISTORY OF THE GOSPEL. 



245 



name; and as this record had been preserved for 
generations from the hands of wicked men, and has 
never been corrupted, it contains the fulness of the 
Gospel in its plainness. 

While this Nephite record was in course of transla- 
tion the Lord sent John the Baptist, as already stated 
in the chapter on authority, to restore the Aaronic 
Priesthood; afterwards Peter, James and John came 
and restored the Melchisedec Priesthood, and by the 
authority which these priesthoods conferred upon him, 
and under the direction of the Almighty, the prophet 
Joseph Smith organized the church, and ordained 
men and sent them out to preach the Gospel in all 
the world, as a witness that the end was near. 

For more than fifty years has this proclamation 
been sounded among the nations, and thousands have 
been gathered to the place appointed for the saints 
to assemble and prepare for the glorious coming of 
the Messiah. The work has met storms of opposition 
from the press, pulpit and Congress. Ridicule and 
the violence of mobs have assailed it; drivings, con- 
fiscations of property, imprisonment, and banishment 
have at various times conspired to dishearten those 
who have accepted it. But in spite of pulpit, press 
and Congress; in spite of ridicule, the violence of 
mobs, unjust imprisonment, schemes of confiscation 
and drivings, the church of Christ moves steadily on 
to the fulfilment of its high destiny, and the Gospel 
is being preached in all the world. 



246 



THE GOSPEL. 



CHAPTER XXXIII. 

SALVATION FOR THE DEAD. 

O^HE reader will have observed, doubtless, that 
CSj according to the history of the Gospel, as 
given in the last chapter, there have been 
long periods of time when it has not been upon the 
earth. 

One of these periods was from the time that 
Moses, and the holy priesthood, together with the 
fulness of the Gospel, was taken from among the 
children of Israel, until the restoration of the Gospel 
in the days of Messiah's ministry in the flesh. 
Another such period was from the time the Gospel 
was corrupted, in the first two or three centuries 
of the Christian era, and its restoration in the 
present dispensation, through the Prophet Joseph 
Smith. 

What became of those who lived in those long 
periods of time — those untold millions, who never so 
much as heard the Gospel? — I might push the inquiry 
still further, by calling attention to the fact that 
even when the Gospel has been upon the earth, there 
are countless millions who lived and died without 
having an opportunity of obeying itr What is their 
fate? 

In order that the force of these remarks may 
appear more clearly, I will refer to the present state 
of the religious world, that is, to the strength of the 
respective religions, as represented by numbers: 



SALVATION FOR THE DEAD. 



247 



According to the latest and best information on 
the subject, there are throughout the world: 

Roman Catholics - - 206,588,206 

Protestants, - - 89,825,348 

Greek and Russian Churches, 75,691,382 

Oriental Churches, - 6,770,000 

Making the total of all Christians, - 378,874,936 

The other religions stand as follows: 

Brahminical Hindoos, - 120,000,000 
Followers of Buddha, Shinto and 

Confucius, - - 482,600,000 

Mohammedans, - - 1 69,054,7 S9 

Jews, - - - 7,612,784 

Parsees (fire worshipers in Persia), 1,000,000 

Pagans, not otherwise enumerated, 227,000,000 

Making a total of - - 1,007,267,573* 

From this showing it is seen that only a little 

more than one-third of the world's population are 

even professing Christians; the other two thirds 

know nothing of Christ or of salvation through his 

Gospel. No one, however, will contend that all 

professing Christianity will be entitled to salvation, 

for the very good reason that they do not adopt its 

precepts in the practices of their lives; so that the 

one-third that are enumerated as Christians would 

be reduced to much less than that fraction of the 

*These statements are taken from a recent work pub- 
lished by Gay Bros. <fe Co., New York, entitled, "What the 
World^Believes." 



248 



THE GOSPEL. 



world's population if this consideration is taken into 
account. 

Even if you grant that the Gospel of Christ has 
been upon the earth for the past eighteen centuries, 
as the Christian world claim, here is a serious ques- 
tion confronting them, viz.: What is to be the fate of 
this greater part of the children of God who have 
never heard of Christ, and know nothing of the 
Christian religion? 

This is a question which confronted those who 
declared that the Gospel and authority to administer 
in its ordinances had not been upon the earth for a 
number of centuries. It is a question which con- 
fronts them today; but it also may be asked of 
Christians generally, for even if you allow that they 
and their fathers before them have had and still have 
the Gospel, here is the great majority of the human 
race — the children of God — who have not had it in 
the past generations, and do not have it even now. 
What becomes of the neglected ones? 

To this question the Saints used to reply, in one of 

their hymns — 

"God is just, is all we say. 
Seek no crop where 'twas not planted, 
Nor the day where reigns the night; 
Now the sunshine bright is beaming, 
Let all creatures see aright." 

Since those days, however, further light has been 

revealed from heaven, which gives enlarged views in 

respect to the plan of human redemption, and brings 

out in strong relief the justice and mercy of God; 

enlarges the hope, and dispels the gloom of wretch- 



SALVATION FOR THE DEAD. 



249 



edness that man-made systems of theology have cast 
over religion. The principle which has performed all 
this, a principle which is permeating all religious 
thought and shattering to their foundations the old 
schools of theology, was first revealed by the prophet 
Elijah, in the Kirtland Temple, in 1836. 

It is written inMalachi: "Behold I will send you 
Elijah the prophet before the coming of the great 
and dreadful day of the Lord: And he shall turn the 
heart of the fathers to the children, and the heart of 
the children to their fathers, lest I come and smite 
the earth with a curse." (Mai. iv, 5, 6.)* This 
prophecy, for so long before the people in the 
Jewish scriptures, yet no one knowing the meaning 
thereof, was fulfilled by the aforesaid coming or 
Elijah to the Kirtland Temple, on the 3d of April, 
1836. 

This appearance of Elijah is described as follows— 
by the way, however, his appearance was preceded 
by a vision of the Lord Jesus, then of Moses, then 
of Elias who committed the keys of the dispensation 
of the Gospel of Abraham —"After this vision had 
closed," says the prophet, "another great and glorious 



* The manner in which Moroni quoted this scripture to 
the prophet Joseph Smith was, Behold I will reveal unto 
you the priesthood by the hand of Elijah the prophet, be- 
fore the coming of the great and terrible day of the Lord: 
And he shall plant in the hearts of the children the prom- 
ises made to the fathers, and the hearts of the children 
shall turn to the fathers. If it were not so, the whole 
earth would be utterly wasted at his coming. (Pearl of 
Great Price.) 



250 



THE GOSPEL. 



vision burst upon us, for Elijah the prophet, who was 
taken to heaven without tasting death, stood before 
us and said, Behold, the time has fully come, which 
was spoken of by the mouth of Malachi, testifying 
that he (Elijah) should be sent before the great and 
dreadful day of the Lord come, to turn the hearts of 
the fathers to the children, and the children to the 
fathers, lest the whole earth be smitten with a curse. 
Therefore the keys of this dispensation are committed 
into your hands, and by this ye may know that the 
great and dreadful day of the Lord is near, even at 
the door." (Doc. and Cov. sec. ex.) 

The key of knowledge this prophet revealed was in 
relation to salvation for the dead; the means by which 
the principles and ordinances of salvation could be 
applied to those who had lived in those periods of 
time when the Gospel was not upon the earth; and 
also to those who had lived when the Gospel was on 
the earth, but who had not the privilege of hearing 
it; aye, and even to those who had heard and rejected 
it; though the spirits of this last class of persons 
must go to the prison house where they will be 
required to pay the utmost farthing for their wicked- 
ness in rejecting the mercies of God; and will, through 
their disobedience, have shut themselves out from 
the heights of glory and exaltation they might have 
attained unto had they but accepted the truth in 
the love of it, and walked in harmony with its 
teachings. 

This key of knowledge, I say, gives enlarged views 
of the mercies of God, and reveals the fact that every 



SALVATION FOK THE DEAD. 



251 



man both in time and eternity, will always have the 
privilege of doing right, and reaping the reward of 
his righteousness. It brought to light the grand 
truth that this earth was not the only place where 
men could hear the Gospel and give assent to its 
doctrines. On the contrary it gives us to understand 
that in the spirit world the Gospel is preached to the 
departed spirits of men, that is, to those who have 
departed from this life, and that there they are 
instructed in the way of salvation. 

These facts give life and meaning to the scripture 
which says: ''Christ also hath once suffered for sins, 
the just for the unjust, that he might bring us to 
God, being put to death in the flesh, but quickened 
by the spirit; by which also he went and preached 
unto the spirits in prison; which sometime were 
disobedient, when the long-suffering of God waited 
in the days of Noah while the ark was a preparing, 
wherein few, that is eight souls, were saved by water." 
{I Peter iii, 18—20.) 

In the chapter following the one I have quoted, 
the apostle remarks: "For this cause was the Gospel 
preached also to them that are dead, that they might 
be judged according to men in the flesh, but live 
according to God in the spirit." (Verse 6.) This last 
quotation proves as plainly as plain statement of 
holy writ can prove anything, that the Gospel is 
preached also to the dead, as well as to the living; 
and not only that, but likewise assigns the reason why 
it is preached to them, viz., that those to whom it is 
thus preached might live according to God in the 



252 



THE GOSPEL 



spirit — that is, live in harmony with the precepts ot 
the Gospel taught to them, that they may be judged 
as men will be who have the Gospel preached to 
them in the flesh. 

The first passage quoted gives us to understand 
that the spirit of Jesus went to those spirits that 
were in prison — to those who had rejected the Gos- 
pel in the days of Noah, and who from the time of the 
Flood until Jesus visited them, had been paying the 
penalty of their disobedience in the prison-house 
prepared for such characters. 

In the light of these facts several other scriptures 
are made plain. We can understand now more 
clearly the words of Jesus to His Apostles, when he 
said: "Verily, verily, I say unto you, the hour is 
coming and now is, when the dead shall hear the 
voice of the Son of God, and they that hear shall 
live." (John v. 25.) And also the words of Isaiah, 
when speaking of the mission of the Son of God, 
wherein he tells us that not only is Jesus to be a 
covenant unto the people, and a light unto the gen- 
tiles, but he is also to bring out the prisoners from 
the prison house — This is the passage : 

"I the Lord have called thee in righteousness, and 
will hold thine hand, and will keep thee, and give 
thee for a covenant of the people, for a light of the 
Gentiles; To open the blind eyes, to bring out the 
prisoners from the prison, and them that sit in dark- 
ness, out of the prison house." (Isaiah xlii, 6, 7.) 

And, as it was with those who rejected the Gospel 
in the days of Noah, so will it be with those who 



SALVATION FOR THE DEAD. 



253 



reject the Gospel in the days of the coming of the 
Son of Man. Such is the prediction of the prophet 
Isaiah. After describing the judgments that will 
attend the glorious coming of the Son of God, and the 
punishment that shall overtake the ungodly, he says: 
"And it shall come to pass, in that day, that the 
Lord shall punish the hosts of the high ones that are 
on high, and the kings of the earth, upon the earth, 
And they shall be gathered together, as prisoners are 
in the pit, and shall be shut up in the prison; and 
after many days they shall be visited." (Isaiah 
xxiv, 21, 22.) 

But while the Gospel is preached in the spirit 
world, it appears from all that can be learned upon 
the subject, that all the outward ordinances, as 
baptisms, confirmations, ordiDations, anointings, 
sealings, etc., etc., must be performed vicariously 
here upon earth for those who accept the Gospel in 
the world of spirits. This is the work that children 
may do for their progenitors, and upon learning this, 
the hearts of the children are turned to their fathers; 
and the fathers in the spirit world, learning that they 
are dependent upon the action of their posterity for 
the performance of the ordinances of salvation, their 
hearts are turned to the children ; and thus the work 
that was predicted should be performed by Elijah — 
turning the hearts of the children to the fathers, and 
the hearts of the fathers to the children, was accom- 
plished in restoring the key of knowledge respecting 
the salvation for the dead. 

This, however, is no new doctrine. We have 



254 



THE GOSPEL. 



already seen that Peter understood that the Messiah 
went and preached to the spirits who had rejected 
the Gospel in the days of Noah; and also that the 
Gospel was preached to the dead — without confining 
it to those who lived in the days of Noah or any 
other period. 

Nor is this all, for Paul says to the Saints at 
Corinth: "Else what shall they do which are bap- 
tized for the dead, if the dead rise not at all? Why 
are they then baptized for the dead?" (I Cor. xv. 
29.) And why, I ask, does Paul make this very 
plain allusion to baptism for the dead, if there is no 
such ordinance connected with the Gospel? No 
other passage of scripture perplexes the theologians 
more than this one, and they have exhausted their 
ingenuity in trying to explain away the evident 
meaning of it, because it is destructive of some of 
their horrible dogmas in respect to the eternal dam- 
nation of those who do not have the good fortune 
to become acquainted with the truth in this proba- 
tion. 

''From the wording of the sentence" — else what 
shall they do which are baptized for the dead, if the 
dead rise not at all? Why are they then baptized for 
the dead? — "the most simple impression certainly is, 
that Paul speaks of a baptism which a living man 
receives in the place of a dead one. This interpreta- 
tion is particularly adopted by those expounders 
with whom grammatical construction is of paramount 
importance, and the first thing to be considered/ 
(Biblical Literature (Kitto) Art. Baptism.) To this 



SALVATION FOR THE DEAD. 



255 



rendering of the passage could be drawn up a long 
list of respectable authorities, among them Erasmus, 
Scaliger, Grotius, Calixtus, Meyer and De Wette. 

Epiphanius, a writer of the fourth century, in 
speaking of the Marcionites, a sect of Christians to 
whom he was opposed, says: "In this country — I 
mean Asia — and even in Galatia, their school flour- 
ished eminently; and a traditional fact concerning 
them has reached us, that when any of them had 
died without baptism, they used to baptize others in 
their name, lest in the resurrection they should suffer 
punishment as unbaptized." (Haereses xxviii, 7.) 
This proves beyond controversy the fact that vicarious 
baptism for the dead was practiced among some 
sects of the early Christians. 

Another fact proves it still more emphatically than 
this statement of Epiphanius. The Council of Carth- 
age held A. D. 397, in its sixth canon, forbids the 
administration of baptism and the holy communion 
for the dead; and why would this canon be formed 
against these practices if they had no existence 
among the Christians of those days? 

We have now seen, not only that baptism for the 
dead is a principle known to and doubtless practiced 
by the Corinthian saints, in the days of Paul— and 
evidently with his approval — and by some of the 
Christian sects for two or three centuries after his 
time; but we have also seen that it was forbidden by 
the council of an apostate church in the fourth 
century. 

In the dispensation in which we now live, however, 



256 



THE GOSPEL. 



the knowledge of the ordinance, with a command- 
ment to practice it, and with instructions necessary 
to its practice, has been restored; and the erection of 
costly temples, in which this and other ordinances 
for the dead may be administered, testifies to the 
zeal with which the Latter-day Saints enter into this 
work; and is a living testimony to the world that 
there was virtue in the mission of Elijah. He suc- 
ceeded in turning the hearts of the children to the 
fathers; and we may reasonably conclude that the 
hearts of the fathers have been turned to the children, 
for they without us cannot be made perfect. 

This doctrine of salvation for the dead strikes a 
dead blow to the horrible dogmas formulated by 
uninspired men in the dark ages of apostasy, in 
relation to the eternal punishment of those who die 
unconverted and in an impenitent condition. Ac- 
cording to the aforesaid dogmas such persons are 
damned to all eternity, without the least hope for 
redemption; and ingenuity has exhausted itself to 
present to the mind the duration of their sufferings. 

In the month of March, 1830 — six years before 
the coming of Elijah — the Lord explained, through 
the prophet Joseph Smith, the meaning of the terms 
eternal punishment and endless punishment, in 
regard to which men have gone astray. In that 
explanation it is said: "Behold the mystery of godli- 
ness, how great is it? For, behold, I am endless, 
and the punishment which is given from my hand, 
is endless punishment, for endless is my name; 
wherefore 



SALVATION FOR THE DEAD. 



257 



' 'Eternal punishment is God's punishment. 

"Endless punishment is God's punishment."* 

The punishment takes its name from him who 
administers it; and, since God is Endless, the punish- 
ment he inflicts is called endless or eternal. 

And, indeed, the punishment exists eternally, and 
stands ready to be applied to those who violate the 
laws of righteousness. But because the penalty 
stands ever ready to vindicate any law which may be 
broken, it does not necessarily follow that persons 
violating the law will for ever have to endure punish- 
ment. Mercy, though not allowed to rob justice, 
somewhere, and at some time, will step forward and 
claim her own; permitting the violator of law to 
endure punishment no longer than is necessary to 
vindicate the law, and satisfy the reasonable claims of 
justice. Hence we may conclude, that while the 
actions of men in this probation will greatly affect their 
standing in the life that is to come, those actions do 
not, in every case, fix the status of men for eternity. 

This doctrine of salvation for the dead not only 
enlarges the hope of man, but it gives him nobler 
conceptions of the character of the Deity, and 
increases his admiration for him. In fact, to my 
thinking, this doctrine strips the character of God 
of the inhuman and vindictive cruelty, which men, 
in the past, have delighted to represent him as pos- 
sessing; and gives new force, and, perhaps, new mean- 
ing to the expression, "if in this life only we have 
hope in Christ, we are of all men the most miserable." 
* Doc. and Co v., sec. xix, 10 — 12.) 



258 



THE GOSPEL. 



It also vindicates the wisdom of Deity; for it must 
be a very imperfect wisdom that would construct a 
plan for the redemption of mankind so imperfect in 
its operations, so limited in its application as to miss 
the great majority of mankind, and leave them with- 
out redemption throughout the countless ages of 
eternity. But when one is given to understand, and 
surely such an understanding is given one in the 
revelations of God to which the readers attention 
has been directed — when one learns that sometime in 
the eternities, somewhere in the numberless creations 
of God, the proclamation of the Gospel will over- 
take all the children of our Father, and they have 
the privilege of accepting it, and will be saved by it, 
and permitted to enjoy all the happiness and glory 
their nature and degree of development enables them 
to encompass, the wisdom, mercy, justice and love of 
God all stand out in bold relief; and man's heart is 
warmed with increased admiration and devotion to 
him : for it teaches him that he worships not a tyrant 
who delights in the miseries and damnation of his 
children, but one whose great pleasure and design it 
is to bring to pass the eternal happiness of man. 



CONCLUSION. 

Y task now draws to a close. I have com- 
pleted the exposition of the First Principles 
of the Gospel of Christ, contemplated in 
this work. I have endeavored to explain what the 




CONCLUSION. 259 

Gospel is — its twofold powers of redeeming mankind 
from the consequences of Adam's transgression; and 
also from the consequences of their own personal 
violations of the principles of righteousness, on the 
condition of their repentance and obedience. 

The various principles and ordinances constituting 
the Gospel have been analyzed and the nature, and 
object of each considered in detail, and then in their 
relationship to each other — how one principle or 
ordinance prepares the way and leads up to another: 
and lastly, their application to mankind, not only in 
this probation, but how they follow them into 
the spirit world and throughout the eternities, forever 
inviting him to peace and eternal felicity. 

In all this I see a most perfect system of moral 
and spiritual philosophy — the perfection of beauty 
and goodness — a harmonious blending of justice and 
mercy, of truth and love. How far these pages ex- 
hibit those powers and beauties of the Gospel, it will 
be for the reader to judge. But in passing that 
judgment I ask him to remember this: 

Our whitest pearls we never find, 

Our ripest fruit we never reach; 
The flowering moments of the mind, 

Drop half their petals in our speech. 

And in this probation I do not believe it is given 
to man to comprehend all the force, the excellence, 
beauty and power of the Gospel. These things will 
be revealed in their fulness only in eternity. 




I 




COURSE of READING 



FIRST YEAR'S SERIES. 

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II— History of England, - Charles Dickens 

III. — First Book of Nature, James E. Talmage 

IV. — Readings from Washington Irving. 

V. — Life of Nephi, - - George Q. Cannon 



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